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+<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Literary Remains Of Samuel Taylor Coleridge, by Samuel Taylor Coleridge</div>
+<div style='display:block; margin:1em 0'>
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms
+of the Project Gutenberg License included with this eBook or online
+at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
+are not located in the United States, you will have to check the laws of the
+country where you are located before using this eBook.
+</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Literary Remains Of Samuel Taylor Coleridge</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Samuel Taylor Coleridge</div>
+<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Editor: Henry Nelson Coleridge</div>
+<div style='display:block; margin:1em 0'>Release Date: August 30, 2003 [eBook #8956]<br>
+[Most recently updated: November 22, 2022]</div>
+<div style='display:block; margin:1em 0'>Language: English</div>
+<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div>
+<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Clytie Siddall and Distributed Proofreaders</div>
+<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE LITERARY REMAINS OF COLERIDGE ***</div>
+
+<h1>Coleridge's <i>Literary Remains</i></h1>
+
+<h3>volume 3</h3>
+<br>
+<br>
+<br>
+
+collected and edited by<br>
+<br>
+
+Henry Nelson Coleridge<br>
+<br><br>
+
+1838
+<br>
+<br>
+
+<br>
+<br>
+<br>
+<br>
+
+<h2>Table of Contents</h2>
+
+<ul>
+<li><a href="#introduction">Preface</a></li>
+<li><a href="#section1">Formula Fidei de SS. Trinitate</a></li>
+<li><a href="#section2">Nightly Prayer</a></li>
+<li><a href="#section3">Notes on <i>The Book of Common Prayer</i></a></li>
+<li><a href="#section4">Notes on Hooker</a></li>
+<li><a href="#section5">Notes on Field</a></li>
+<li><a href="#section6">Notes on Donne</a></li>
+<li><a href="#section7">Notes on Henry More</a></li>
+<li><a href="#section8">Notes on Heinrichs</a></li>
+<li><a href="#section9">Notes on Hacket</a></li>
+<li><a href="#section10">Notes on Jeremy Taylor</a></li>
+<li><a href="#section11">Notes on <i>The Pilgrim's Progress</i></a></li>
+<li><a href="#section12">Notes on John Smith</a></li>
+<li><a href="#section13">Letter to a Godchild</a></li>
+</ul><br>
+<br>
+<hr>
+<br>
+<br>
+<p><b><a name="index">Extended Contents, or Index</a></b></p>
+<ul>
+<li><a href="#introduction">Preface</a></li>
+<li><a href="#section1">Formula Fidei de SS. Trinitate</a></li>
+<li><a href="#section2">Nightly Prayer</a></li>
+</ul>
+<ul>
+<li><a href="#section3">Notes on the Book of Common Prayer</a></li>
+<li style="list-style: none"><ul>
+<li><a href="#section3a">Prayer</a></li>
+<li><a href="#section3b">The Sacrament of the Eucharist</a></li>
+<li><a href="#section3c">Companion to the Altar</a></li>
+<li><a href="#section3d">Communion Service</a></li>
+<li><a href="#section3e">Marriage Service</a></li>
+<li><a href="#section3f">Communion of the Sick</a></li>
+<li><a href="#section3g">XI Sunday after Trinity</a></li>
+<li><a href="#section3h">XXV Sunday after Trinity</a></li>
+<li><a href="#section3i">Psalm VIII</a></li>
+<li><a href="#section3j">Psalm LXVIII</a></li>
+<li><a href="#section3k">Psalm LXXII</a></li>
+<li><a href="#section3l">Psalm LXXIV</a></li>
+<li><a href="#section3m">Psalm LXXXII vv. 6-7</a></li>
+<li><a href="#section3n">Psalm LXXXVII</a></li>
+<li><a href="#section3o">Psalm LXXXVIII</a></li>
+<li><a href="#section3p">Psalm CIV</a></li>
+<li><a href="#section3q">Psalm CV</a></li>
+<li><a href="#section3r">Psalm CX</a></li>
+<li><a href="#section3s">Psalm CXVIII</a></li>
+<li><a href="#section3t">Psalm CXXVI</a></li>
+<li><a href="#section3u">Articles of Religion: XX</a></li>
+<li><a href="#section3v">Articles of Religion: XXXVII</a></li>
+</ul>
+</ul>
+<ul>
+<li><a href="#section4">Notes on Hooker</a></li>
+<li style="list-style: none"><ul>
+<li><a href="#section4a"><i>Life Of Hooker</i> by Walton</a></li>
+<li><a href="#section4b">Walton's Appendix</a></li>
+<li><a name="ip2"></a><a href="#section4c">Of The Laws of Ecclesiastical Polity</a></li>
+<li><a href="#section4d">Sermon of the Certainty and Perpetuity of Faith in the Elect</a></li>
+<li><a href="#section4e">A Discourse of Justification, Works, and How the Foundation of Faith is Overthrown</a></li>
+<li><a href="#section4f">A Supplication Made to the Council by Master Walter Travers</a></li>
+<li><a href="#section4g">Answer to Travers</a></li>
+<li><a href="#section4h">Sermon IV  a Remedy Against Sorrow and Fear</a></li>
+</ul>
+</ul>
+<ul>
+<li><a href="#section5">Notes on Field</a></li>
+</ul>
+<ul>
+<li><a href="#section6">Notes on Donne</a></li>
+</ul>
+<ul>
+<li><a href="#section7">Notes on Henry More</a></li>
+<li style="list-style: none"><ul>
+<li><a href="#section7a">Explanation of the Grand Mystery of Godliness</a></li>
+<li><a href="#section7b">Inquiry into the Mystery of Iniquity</a></li>
+</ul>
+</ul>
+<ul>
+<li><a href="#section8">Notes on Heinrichs</a></li>
+</ul>
+<ul>
+<li><a href="#section9">Notes on Hacket</a></li>
+<li style="list-style: none"><ul>
+<li><a href="#section9a">Hacket's Sermons</a></li>
+<li><a href="#section9b">Sermons on the Temptation</a></li>
+<li><a href="#section9c">Sermon on the Transfiguration</a></li>
+<li><a href="#section9d">Sermon on the Resurrection</a></li>
+<li><a href="#section9e">Hacket's Life of Lord Keeper Williams</a></li>
+</ul>
+</ul>
+<ul>
+<li><a href="#section10">Notes on Jeremy Taylor</a></li>
+<li style="list-style: none"><ul>
+<li><a href="#section10a">General Dedication of the Polemical Discourses</a></li>
+<li><a href="#section10b">Dedication of the Sacred Order and Offices of Episcopacy</a></li>
+<li><a href="#section10c">Apology for Authorized and Set Forms of Liturgy</a></li>
+<li><a href="#section10d">Discourse of the Liberty of Prophesying, with its Just Limits and Temper</a></li>
+<li><a href="#section10e">Liberty of Prophesying</a></li>
+<li><a href="#section10f">Unum Necessarium; or the Doctrine and Practice of Repentance</a></li>
+<li><a href="#section10g">Vindication of the Glory of the Divine Attributes</a></li>
+<li><a name="ip3"></a><a href="#section10h">An Answer To A Letter Written By The Right Rev. The Lord Bishop Of
+Rochester, Concerning The Chapter Of Original Sin, In The "Unum
+Necessarium."</a></li>
+<li><a href="#section10i">Second Letter to the Bishop of Rochester</a></li>
+<li><a href="#section10j">The Real Presence and Spiritual of Christ in the Blessed Sacrament, Proved Against the Doctrine of Transubstantiation.</a></li>
+<li><a href="#section10k">Of the Sixth Chapter of St. John's Gospel</a></li>
+<li><a href="#section10l">A Dissuasive from Popery</a></li>
+<li><a href="#section10m">A Discourse of Confirmation</a></li>
+<li><a href="#section10n">The Epistle Dedicatory To The Duke Of Ormonde</a></li>
+</ul>
+</ul>
+<ul>
+<li><a href="#section11">Notes on <i>The Pilgrim's Progress</i></a></li>
+<li style="list-style: none"><ul>
+<li><a href="#section11a">Southey's <i>Life of Bunyan</i></a></li>
+<li><a href="#section11b"><i>Life of Bunyan</i></a></li>
+<li><a href="#section11c"><i>Pilgrim's Progress</i></a></li>
+<li><a href="#section11d">Part III</a></li>
+</ul>
+</ul>
+<ul>
+<li><a href="#section12">Notes on John Smith</a></li>
+<li style="list-style: none"><ul>
+<li><a href="#section12a">Of the Existence and Nature of God</a></li>
+</ul>
+</ul>
+<ul>
+<li><a href="#section13">Letter to a Godchild</a></li>
+</ul><br>
+<br>
+<hr>
+<br>
+<br>
+<h2><a name="introduction">Preface</a></h2>
+<br>
+For a statement of the circumstances under which the collection of Mr.
+Coleridge's Literary Remains was undertaken, the Reader is referred to
+the Preface to the two preceding Volumes published in 1836. But the
+graver character of the general contents of this Volume and of that
+which will immediately follow it, seems to justify the Editor in
+soliciting particular attention to a few additional remarks.<br>
+<br>
+Although the Author in his will contemplated the publication of some at
+least of the numerous notes left by him on the margins and blank spaces
+of books and pamphlets, he most certainly wrote the notes themselves
+without any purpose beyond that of delivering his mind of the thoughts
+and aspirations suggested by the text under perusal. His books, that is,
+any person's books &mdash; even those from a circulating library &mdash; were to him,
+whilst reading them, as dear friends; he conversed with them as with
+their authors, praising, or censuring, or qualifying, as the open page
+seemed to give him cause; little solicitous in so doing to draw
+summaries or to strike balances of literary merit, but seeking rather to
+detect and appreciate the moving principle or moral life, ever one and
+single, of the work in reference to absolute truth. Thus employed he had
+few reserves, but in general poured forth, as in a confessional, all his
+mind upon every subject, &mdash; not keeping back any doubt or conjecture which
+at the time and for the purpose seemed worthy of consideration. In
+probing another's heart he laid his hand upon his own. He thought pious
+frauds the worst of all frauds, and the system of economizing truth too
+near akin to the corruption of it to be generally compatible with the
+Job-like integrity of a true Christian's conscience. <a name="fr1">Further</a>, he
+distinguished so strongly between that internal faith which lies at the
+base of, and supports, the whole moral and religious being of man, and
+the belief, as historically true, of several incidents and relations
+found or supposed to be found in the text of the Scriptures, that he
+habitually exercised a liberty of criticism with respect to the latter,
+which will probably seem objectionable to many of his readers in this
+country<a href="#f1"><sup>1</sup></a>.<br>
+<br>
+His friends have always known this to be the fact; and he vindicated
+this so openly that it would be folly to attempt to conceal it: nay, he
+pleaded for it so earnestly &mdash; as the only middle path of safety and peace
+between a godless disregard of the unique and transcendant character of
+the Bible taken generally, and that scheme of interpretation, scarcely
+less adverse to the pure spirit of Christian wisdom, which wildly arrays
+our faith in opposition to our reason, and inculcates the sacrifice of
+the latter to the former, &mdash; that to suppress this important part of his
+solemn convictions would be to misrepresent and betray him. For he threw
+up his hands in dismay at the language of some of our modern divinity on
+this point; &mdash; as if a faith not founded on insight were aught else than a
+specious name for wilful positiveness; &mdash; as if the Father of Lights could
+require, or would accept, from the only one of his creatures whom he had
+endowed with reason the sacrifice of fools! Did Coleridge, therefore,
+mean that the doctrines revealed in the Scriptures were to be judged
+according to their supposed harmony or discrepancy with the evidence of
+the senses, or the deductions of the mere understanding from that
+evidence? Exactly the reverse: he disdained to argue even against
+Transubstantiation on such a ground, well knowing and loudly proclaiming
+its utter weakness and instability. But it was a leading principle in
+all his moral and intellectual views to assert the existence in all men
+equally of a power or faculty superior to, and independent of, the
+external senses: in this power or faculty he recognized that image of
+God in which man was made; and he could as little understand how faith,
+the indivisibly joint act or efflux of our reason and our will, should
+be at variance with one of its factors or elements, as how the Author
+and Upholder of all truth should be in contradiction to himself. He
+trembled at the dreadful dogma which rests God's right to man's
+obedience on the fact of his almighty power, &mdash; a position falsely
+inferred from a misconceived illustration of St. Paul's, and which is
+less humbling to the creature than blasphemous of the Creator; and of
+the awless doctrine that God might, if he had so pleased, have given to
+man a religion which to human intelligence should not be rational, and
+exacted his faith in it &mdash; Coleridge's whole middle and later life was one
+deep and solemn denial. He believed in no God in the very idea of whose
+existence absolute truth, perfect goodness, and infinite wisdom, were
+not elements essentially necessary and everlastingly copresent.<br>
+<br>
+Thus minded, he sought to justify the ways of God to man in the only way
+in which they can be justified to any one who deals honestly with his
+conscience, namely, by showing, where possible, their consequence from,
+and in all cases their consistency with, the ideas or truths of the pure
+reason which is the same in all men. With what success he laboured for
+thirty years in this mighty cause of Christian philosophy, the readers
+of his other works, especially the Aids to Reflection, will judge: if
+measured by the number of resolved points of detail his progress may
+seem small; but if tested by the weight and grasp of the principles
+which he has established, it may be confidently said that since
+Christianity had a name few men have gone so far. If ever we are to find
+firm footing in Biblical criticism between the extremes (how often
+meeting!) of Socinianism and Popery; &mdash; if the indisputable facts of
+physical science are not for ever to be left in a sort of admitted
+antagonism to the supposed assertions of Scripture; &mdash; if ever the
+Christian duty of faith in God through Christ is to be reconciled with
+the religious service of a being gifted by the same God with reason and
+a will, and subjected to a conscience, &mdash; it must be effected by the aid,
+and in the light, of those truths of deepest philosophy which in all Mr.
+Coleridge's works, published or unpublished, present themselves to the
+reader with an almost affecting reiteration. But to do justice to those
+works and adequately to appreciate the Author's total mind upon any
+given point, a cursory perusal is insufficient; study and comprehension
+are requisite to an accurate estimate of the relative value of any
+particular denial or assertion; and the apparently desultory and
+discontinuous form of the observations now presented to the Reader more
+especially calls for the exercise of his patience and thoughtful
+circumspection.<br>
+<br>
+With this view the Reader is requested to observe the dates which, in
+some instances, the Editor has been able to affix to the notes with
+certainty. Most of those on Jeremy Taylor belong to the year 1810, and
+were especially designed for the perusal of Charles Lamb. Those on Field
+were written about 1814; on Racket in 1818; on Donne in 1812 and 1829;
+on The Pilgrim's Progress in 1833; and on Hooker and the Book of Common
+Prayer between 1820 and 1830. Coleridge's mind was a growing and
+accumulating mind to the last, his whole life one of inquiry and
+progressive insight, and the dates of his opinions are therefore in some
+cases important, and in all interesting.<br>
+<br>
+The Editor is deeply sensible of his responsibility in publishing this
+Volume; as to which he can only say, in addition to a reference to the
+general authority given by the Author, that to the best of his knowledge
+and judgment he has not permitted any thing to appear before the public
+which Mr. Coleridge saw reason to retract; and further express his hope
+and belief that, with such allowance for defects inherent in the nature
+of the work as may rightfully be expected from every really liberal
+mind, nothing contained in the following pages can fairly be a ground of
+offence to any one.<br>
+<br>
+It only remains to be added that the materials used in the compilation
+of this Volume were for the greatest part communicated by Mr. Gillman;
+and that the rest were furnished by Mr. Wordsworth, the Rev. Derwent
+Coleridge, the Rev. Edward Coleridge, and the Editor.<br>
+<br>
+Lincoln's Inn, March 26, 1838<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f1"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp; See <i>Table Talk</i>, p. 178, 2nd edit.<br>
+<a href="#fr1">return to footnote mark</a><br>
+<br>
+
+<hr><br><br>
+
+
+<h2><a name="section1">Formula Fidei de Sanctissima Trinitate.</a></h2>
+<br>
+<b>1830</b><br>
+<br>
+<h4>The Identity</h4><br>
+
+The absolute subjectivity, whose only attribute is the Good; whose only
+definition is &mdash; that which is essentially causative of all possible true
+being; the ground; the absolute will; the adorable <img src="images/CG1.gif" width="103" height="26" alt="Greek: pr_ópr_oton">,
+which, whatever is assumed as the first, must be presumed as its
+antecedent; <img src="images/CG2.gif" width="42" height="27" alt="Greek: theòs">, without an article, and yet not as an
+adjective. See John i. 18. <img src="images/CG3a.gif" width="108" height="28" alt="Greek: theòn oudeìs he_órake p_ópote"><img src="images/CG3b.gif" width="142" height="29" alt="see previous image"> as
+differenced from <i>Ib.</i>1, <img src="images/CG4a.gif" width="76" height="27" alt="Greek: kai theòs aen o lógos"><img src="images/CG4b.gif" width="109" height="32" alt="see previous image"><br>
+<br>
+But that which is essentially causative of all being must be causative
+of its own, &mdash; <i>causa sui</i>, <img src="images/CG5.gif" width="101" height="25" alt="Greek: autopát_or">. Thence<br><br>
+<br>
+
+
+<h4>The Ipseity</h4><br>
+
+The eternally self-affirmant self-affirmed; the "I Am in that I Am," or
+the "I shall be that I will to be;" the Father; the relatively
+subjective, whose attribute is, the Holy One; whose definition is, the
+essential finific in the form of the infinite; <i>dat sibi fines</i>.<br>
+<br>
+But the absolute will, the absolute good, in the eternal act of
+self-affirmation, the Good as the Holy One, co-eternally begets<br>
+<br>
+<br>
+<h4>The Alterity</h4><br>
+
+The supreme being; <img src="images/CG6.gif" width="106" height="26" alt="Greek: ho ont_os _on">; the supreme reason; the
+Jehovah; the Son; the Word; whose attribute is the True (the truth, the
+light, the <i>fiat</i>); and whose definition is, the <i>pleroma</i> of being,
+whose essential poles are unity and distinctity; or the essential
+infinite in the form of the finite; &mdash; lastly, the relatively objective,
+<i>deitas objectiva</i> in relation to the I Am as the <i>deitas subjectiva</i>;
+the divine objectivity.<br>
+<br>
+N.B. The distinctities in the <i>pleroma</i> are the eternal ideas, the
+subsistential truths; each considered in itself, an infinite in the form
+of the finite; but all considered as one with the unity, the eternal
+Son, they are the energies of the finific; <img src="images/CG7a.gif" width="347" height="27" alt="Greek: pánta di' autou
+egéneto &mdash; kaì ek tou plaer_ómatos autou haemeis pántes elábomen."><img src="images/CG7b.gif" width="401" height="28" alt="see previous image">  John
+i. 3 and 16.<br>
+<br>
+But with the relatively subjective and the relatively objective, the
+great idea needs only for its completion a co-eternal which is both,
+that is, relatively objective to the subjective, relatively subjective
+to the objective. Hence<br>
+<br>
+<br>
+<h4>The Community</h4><br>
+
+The eternal life, which is love; the Spirit; relatively to the Father,
+the Spirit of Holiness, the Holy Spirit; relatively to the Son, the
+Spirit of truth, whose attribute is Wisdom; <i>sancta sophia</i>; the
+Good in the reality of the True, in the form of actual Life. Holy! Holy!
+Holy! <img src="images/CG8.gif" width="121" height="29" alt="Greek: hilásthaetí moi">.<br>
+<br>
+
+<hr><br><br>
+
+<h3><a name="section2">A Nightly Prayer</a></h3>
+<br>
+<b>1831</b><br>
+<br>
+Almighty God, by thy eternal Word my Creator, Redeemer and Preserver!
+who hast in thy free communicative goodness glorified me with the
+capability of knowing thee, the one only absolute Good, the eternal I
+Am, as the author of my being, and of desiring and seeking thee as its
+ultimate end; &mdash; who, when I fell from thee into the mystery of the false
+and evil will, didst not abandon me, poor self-lost creature, but in thy
+condescending mercy didst provide an access and a return to thyself,
+even to thee the Holy One, in thine only begotten Son, the way and the
+truth from everlasting, and who took on himself humanity, yea, became
+flesh, even the man Christ Jesus, that for man he might be the life and
+the resurrection! &mdash; O Giver of all good gifts, who art thyself the one
+only absolute Good, from whom I have received whatever good I have,
+whatever capability of good there is in me, and from thee good
+alone, &mdash; from myself and my own corrupted will all evil and the
+consequents of evil,  &mdash; with inward prostration of will, mind, and
+affections I adore thy infinite majesty; I aspire to love thy
+transcendant goodness!  &mdash; In a deep sense of my unworthiness, and my
+unfitness to present myself before thee, of eyes too pure to behold
+iniquity, and whose light, the beatitude of spirits conformed to thy
+will, is a consuming fire to all vanity and corruption; &mdash; but in the name
+of the Lord Jesus, of the dear Son of thy love, in whose perfect
+obedience thou deignest to behold as many as have received the seed of
+Christ into the body of this death; &mdash; I offer this my bounden nightly
+sacrifice of praise and thanksgiving, in humble trust, that the
+fragrance of my Saviour's righteousness may remove from it the taint of
+my mortal corruption. Thy mercies have followed me through all the hours
+and moments of my life; and now I lift up my heart in awe and
+thankfulness for the preservation of my life through the past day, for
+the alleviation of my bodily sufferings and languors, for the manifold
+comforts which thou hast reserved for me, yea, in thy fatherly
+compassion hast rescued from the wreck of my own sins or sinful
+infirmities;  &mdash; for the kind and affectionate friends thou hast raised up
+for me, especially for those of this household, for the mother and
+mistress of this family whose love to me hath been great and faithful,
+and for the dear friend, the supporter and sharer of my studies and
+researches; but above all, for the heavenly Friend, the crucified
+Saviour, the glorified Mediator, Christ Jesus, and for the heavenly
+Comforter, source of all abiding comforts, thy Holy Spirit! O grant me
+the aid of thy Spirit, that I may with a deeper faith, a more enkindled
+love, bless thee, who through thy Son hast privileged me to call thee
+Abba, Father! O, thou who hast revealed thyself in thy holy word as a
+God that hearest prayer; before whose infinitude all differences cease
+of great and small; who like a tender parent foreknowest all our wants,
+yet listenest well-pleased to the humble petitions of thy children; who
+hast not alone permitted, but taught us, to call on thee in all our
+needs,  &mdash; earnestly I implore the continuance of thy free mercy, of thy
+protecting providence, through the coming night. Thou hearest every
+prayer offered to thee believingly with a penitent and sincere heart.
+For thou in withholding grantest, healest in inflicting the wound, yea,
+turnest all to good for as many as truly seek thee through Christ, the
+Mediator! Thy will be done! But if it be according to thy wise and
+righteous ordinances, O shield me this night from the assaults of
+disease, grant me refreshment of sleep unvexed by evil and distempered
+dreams; and if the purpose and aspiration of my heart be upright before
+thee who alone knowest the heart of man, O in thy mercy vouchsafe me yet
+in this my decay of life an interval of ease and strength; if so (thy
+grace disposing and assisting) I may make compensation to thy church for
+the unused talents thou hast entrusted to me, for the neglected
+opportunities, which thy loving-kindness had provided. O let me be found
+a labourer in the vineyard, though of the late hour, when the Lord and
+Heir of the vintage, Christ Jesus, calleth for his servant.<br>
+<br>
+<i>Our Father</i>, &amp;c.<br>
+<br>
+To thee, great omnipresent Spirit, whose mercy is over all thy works,
+who now beholdest me, who hearest me, who hast framed my heart to seek
+and to trust in thee, in the name of my Lord and Saviour Christ Jesus, I
+humbly commit and commend my body, soul, and spirit.<br>
+<br>
+Glory be to thee, O God!<br>
+<br>
+
+<hr><br><br><br>
+<br>
+
+
+<h2><a name="section3">Notes on <i>The Book of Common Prayer</i></a></h2>
+<br>
+<h4><a name="section3a">Prayer</a></h4><br>
+
+A man may pray night and day, and yet deceive himself; but no man can be
+assured of his sincerity, who does not pray. Prayer is faith passing
+into act; a union of the will and the intellect realizing in an
+intellectual act. It is the whole man that prays. Less than this is
+wishing, or lip-work; a charm or a mummery. <i>Pray always</i>, says the
+Apostle;  &mdash; that is, have the habit of prayer, turning your thoughts into
+acts by connecting them with the idea of the redeeming God, and even so
+reconverting your actions into thoughts.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section3b">The Sacrament of the Eucharist</a></h4><br>
+
+The best preparation for taking this sacrament, better than any or all
+of the books or tracts composed for this end, is, to read over and over
+again, and often on your knees  &mdash; at all events, with a kneeling and
+praying heart &mdash; the Gospel according to St. John, till your mind is
+familiarized to the contemplation of Christ, the Redeemer and Mediator
+of mankind, yea, and of every creature, as the living and
+self-subsisting Word, the very truth of all true being, and the very
+being of all enduring truth; the reality, which is the substance and
+unity of all reality; <i>the light which lighteth every man</i>, so that
+what we call reason, is itself a light from that light, <i>lumen a
+luce</i>, as the Latin more distinctly expresses this fact. But it is
+not merely light, but therein is life; and it is the life of Christ, the
+co-eternal son of God, that is the only true life-giving light of men.
+We are assured, and we believe that Christ is God; God manifested in the
+flesh. As God, he must be present entire in every creature; &mdash; (for how
+can God, or indeed any spirit, exist in parts?) &mdash; but he is said to dwell
+in the regenerate, to come to them who receive him by faith in his name,
+that is, in his power and influence; for this is the meaning of the word
+'name' in Scripture when applied to God or his Christ. Where true belief
+exists, Christ is not only present with or among us;  &mdash; for so he is in
+every man, even the most wicked; &mdash; but to us and for us.
+
+<blockquote><i>That was the
+true light, which lighteth every man that cometh into the world. He was
+in the world, and the world was made by him, and the world knew him not.
+But as many as received him, to them gave he power to become the sons of
+God, even to them that believe in his name; which were born, not of
+blood, nor of the will of the flesh, nor of the will of man, but of God.
+And the Word was made flesh, and dwelt among us.</i> <br>
+<br>
+John i. 9-14.</blockquote>
+
+Again
+
+<blockquote><i>We will come unto him, and make our abode with him.</i> <br>
+<br>
+John xiv. 23.</blockquote>
+
+As truly and as really as your soul resides constitutively in
+your living body, so truly, really, personally, and substantially does
+Christ dwell in every regenerate man.<br>
+<br>
+After this course of study, you may then take up and peruse sentence by
+sentence the communion service, the best of all comments on the
+Scriptures appertaining to this mystery. And this is the preparation
+which will prove, with God's grace, the surest preventive of, or
+antidote against, the freezing poison, the lethargizing hemlock, of the
+doctrine of the Sacramentaries, according to whom the Eucharist is a
+mere practical metaphor, in which things are employed instead of
+articulated sounds for the exclusive purpose of recalling to our minds
+the historical fact of our Lord's crucifixion; in short &mdash; (the
+profaneness is with them, not with me) &mdash; just the same as when
+Protestants drink a glass of wine to the glorious memory of William III!
+True it is, that the remembrance is one end of the sacrament; but it is,
+<i>Do this in remembrance of me</i>, &mdash; of all that Christ was and is,
+hath done and is still doing for fallen mankind, and of course of his
+crucifixion inclusively, but not of his crucifixion alone.<br>
+<br>
+14 December, 1827.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3c">Companion to the Altar</a></h4>
+
+ <blockquote>First then, that we may come to this heavenly feast holy, and adorned
+  with the wedding garment, Matt. xxii. 11, we must search our hearts,
+  and examine our consciences, not only till we see our sins, but until
+  we hate them.</blockquote>
+
+But what if a man, seeing his sin, earnestly desire to hate it? Shall he
+not at the altar offer up at once his desire, and the yet lingering sin,
+and seek for strength? Is not this sacrament medicine as well as food?
+Is it an end only, and not likewise the means? Is it merely the
+triumphal feast; or is it not even more truly a blessed refreshment for
+and during the conflict?
+
+  <blockquote>This confession of sins must not be in general terms only, that we are
+  sinners with the rest of mankind, but it must be a special declaration
+  to God of all our most heinous sins in thought, word, and deed.</blockquote>
+
+Luther was of a different judgment. He would have us feel and groan
+under our sinfulness and utter incapability of redeeming ourselves from
+the bondage, rather than hazard the pollution of our imaginations by a
+recapitulation and renewing of sins and their images in detail. Do not,
+he says, stand picking the flaws out one by one, but plunge into the
+river, and drown them! &mdash; I venture to be of Luther's doctrine.<br><br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3d">Communion Service</a></h4><br>
+
+In the first Exhortation, before the words <i>'meritorious Cross and
+Passion,'</i> I should propose to insert <i>'his assumption of humanity, his
+incarnation, and.'</i> <br>
+<br>
+Likewise a little lower down, after the word
+<i>'sustenance,'</i> I would insert <i>'as.'</i> <br>
+<br>
+For not in that sacrament
+exclusively, but in all the acts of assimilative faith, of which the
+Eucharist is a solemn, eminent, and representative instance, an instance
+and the symbol, Christ is our spiritual food and sustenance.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3e">Marriage Service</a></h4><br>
+
+Marriage, simply as marriage, is not the means <i>'for the procreation of
+children,'</i> but for the humanization of the offspring procreated.
+<br>
+<br>
+Therefore in the Declaration at the beginning, after the words,
+<i>'procreation of children,'</i> I would insert, <i>'and as the means for
+securing to the children procreated enduring care, and that they may be'</i>
+&amp;c.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3f">Communion of the Sick</a></h4><br>
+
+Third rubric at the end.
+
+ <blockquote> But if a man, either by reason of extremity of sickness, &amp;c.</blockquote>
+
+I think this rubric, in what I conceive to be its true meaning, a
+precious document, as fully acquitting our Church of all Romish
+superstition, respecting the nature of the Eucharist, in relation to the
+whole scheme of man's redemption. But the latter part of it
+
+<blockquote><i>'<a name="fr2">he</a> doth
+eat and drink the Body and Blood of our Saviour Christ profitably to his
+soul's health, although he do not receive the Sacrament with his
+mouth'</i></blockquote>
+
+seems to me very incautiously expressed, and scarcely to be
+reconciled with the Church's own definition of a sacrament in general.
+For in such a case, where is
+
+<blockquote><i>'the outward and visible sign of the inward
+and spiritual grace given?'</i><a href="#f2"><sup>1</sup></a></blockquote><br>
+<br>
+<hr width="25%" align="left"><br>
+<br>
+<a name="f2"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp;
+
+<blockquote>'Should it occur to any one that the doctrine blamed in the
+text, is but in accordance with that of the Church of England, in her
+rubric concerning spiritual communion, annexed to the Office for
+Communion of the Sick: he may consider, whether that rubric, explained
+(as if possible it must be) in consistency with the definition of a
+sacrament in the Catechism, can be meant for any but rare and
+extraordinary cases: cases as strong in regard of the Eucharist, as that
+of martyrdom, or the premature death of a well-disposed catechumen, in
+regard of Baptism.'</blockquote>
+
+Keble's Pref. to Hooker, p. 85, n. 70. Ed.<br>
+<a href="#fr2">return to footnote mark</a><br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3g">XI Sunday after Trinity</a></h4><br>
+
+Epistle. &mdash; 1 Cor. xv. 1.
+
+  <blockquote>Brethren, I declare unto you the Gospel which I preached unto you.</blockquote>
+
+Why should the obsolete, though faithful, Saxon translation of <img src="images/CG9.gif" width="101" height="27" alt="Greek: euaggélion"> be retained? Why not <i>'good tidings?'</i> Why thus change a most
+appropriate and intelligible designation of the matter into a mere
+conventional name of a particular book?<br>
+<br>
+Ib.
+
+  <blockquote> how that Christ died for our sins.</blockquote>
+
+But the meaning of <img src="images/CG10.gif" width="230" height="27" alt="Greek: upèr ton hamarti_on haem_on"> is, that Christ
+died through the sins, and for the sinners. He died through our sins,
+and we live through his righteousness.<br>
+<br>
+Gospel, Luke xviii. 14.
+
+  <blockquote>This man went down to his house justified rather than the other.</blockquote>
+
+Not simply justified, observe; but justified rather than the other,
+<img src="images/CG11.gif" width="86" height="26" alt="Greek: ae ekeinos">, &mdash; that is, less remote from salvation.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3h">XXV Sunday after Trinity</a></h4><br>
+
+Collect.
+
+  <blockquote> &mdash; that they, plenteously bringing forth the fruit of good works, may
+  of thee be plenteously rewarded. ...</blockquote>
+
+Rather &mdash; "that with that enlarged capacity, which without thee we cannot
+acquire, there may likewise be an increase of the gift, which from thee
+alone we can wholly receive."<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3i">Psalm VIII</a></h4><br>
+
+v. 2.
+
+ <blockquote> <i>Out of the mouth of very babes and sucklings hast thou ordained
+  strength, because of thine enemies; that thou mightest still the enemy
+  and the avenger</i>.</blockquote>
+
+To the dispensations of the twilight dawn, to the first messengers of
+the redeeming word, the yet lisping utterers of light and life, a
+strength and a power were given <i>because of the enemies</i>, greater
+and of more immediate influence, than to the seers and proclaimers of a
+clearer day: &mdash; even as the first re-appearing crescent of the eclipsed
+moon shines for men with a keener brilliance, than the following larger
+segments, previously to its total emersion.<br>
+<br>
+<i>Ib.</i>v. 5.
+
+ <blockquote> <i>Thou madest him lower than the angels, to crown him with glory and
+  worship</i>.</blockquote>
+
+Power + idea = angel.<br>
+Idea - power = man, or Prometheus.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3j">Psalm LXVIII</a></h4><br>
+
+v. 34.
+
+ <blockquote> <i>Ascribe ye the power to God over Israel: his worship and strength
+  is in the clouds</i>.</blockquote>
+
+The 'clouds' in the symbolical language of the Scriptures mean the
+events and course of things, seemingly effects of human will or chance,
+but overruled by Providence.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3k">Psalm LXXII</a></h4><br>
+
+This Psalm admits no other interpretation but of Christ, as the Jehovah
+incarnate. In any other sense, it would be a specimen of more than
+Persian or Moghul hyperbole and bombast, of which there is no other
+instance in Scripture, and which no Christian would dare to attribute to
+an inspired writer. We know, too, that the elder Jewish Church ranked it
+among the Messianic Psalms. N.B. The Word in St. John, and the Name of
+the Most High in the Psalms, are equivalent terms.<br>
+<br>
+v. 1.
+
+  <blockquote><i>Give the king thy judgments, O God; and thy righteousness unto the
+  king's son</i>.</blockquote>
+
+God of God, Light of Light, very God of very God, the only begotten, the
+Son of God and God, King of Kings, and the Son of the King of Kings!<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3l">Psalm LXXIV</a></h4><br>
+
+v. 2.
+
+  <blockquote><i>O think upon thy congregation, whom thou hast purchased and
+  redeemed of old</i>.</blockquote>
+
+The Lamb sacrificed from the beginning of the world, the God-Man, the
+Judge, the self-promised Redeemer to Adam in the garden!<br>
+<br>
+v. 15.
+
+  <blockquote><i>Thou smotest the heads of Leviathan in pieces; and gavest him to be
+  meat for the people in the wilderness</i>.</blockquote>
+
+Does this allude to any real tradition?<a href="#f3"><sup>1</sup></a> The Psalm appears to have
+been composed shortly before the captivity of Judah.<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f3"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp; According to Bishop Horne, the allusion is to the
+destruction of Pharaoh and his host in the Red Sea. &mdash; Ed.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3m">Psalm LXXXII vv. 6-7</a></h4><br>
+
+The reference which our Lord made to these mysterious verses, gives them
+an especial interest. The first apostasy, the fall of the angels, is,
+perhaps, intimated.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3n">Psalm LXXXVII</a></h4><br>
+
+I would fain understand this Psalm; but first I must collate it word by
+word with the original Hebrew. It seems clearly Messianic.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3o">Psalm LXXXVIII</a></h4><br>
+
+vv. 10 &mdash; 12.
+
+  <blockquote><i>Dost than shew wonders among the dead, or shall the dead rise up
+  again and praise thee? &amp;c</i>.</blockquote>
+
+Compare Ezekiel xxxvii.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3p">Psalm CIV</a></h4><br>
+
+I think the Bible version might with advantage be substituted for this,
+which in some parts is scarcely intelligible.<br>
+<br>
+v. 6.
+
+ <blockquote> <i>the waters stand in the hills.</i></blockquote>
+
+No; <i>stood above the mountains</i>. The reference is to the Deluge.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3q">Psalm CV</a></h4><br>
+
+v. 3.
+
+<blockquote>  <i>Let the heart of them rejoice that seek the Lord.</i></blockquote>
+
+If even to seek the Lord be joy, what will it be to find him? Seek me, O
+Lord, that I may be found by thee!<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3r">Psalm CX</a></h4><br>
+
+v. 2.
+
+  <blockquote><i>The Lord shall send the rod of thy power out of Sion</i>; (saying)
+  <i>Rule</i>, &amp;c.</blockquote>
+
+v. 3. Understand:
+
+<blockquote>  'Thy people shall offer themselves willingly in the day of conflict in
+  holy clothing, in their best array, in their best arms and
+  accoutrements. As the dew from the womb of the morning, in number and
+  brightness like dew-drops; so shall be thy youth, or the youth of
+  thee, the young volunteer warriors.'</blockquote>
+
+v. 5.
+
+<blockquote>  'He shall shake,' </blockquote>
+
+concuss, <i>concutiet reges die iræ suæ,</i><br>
+<br>
+v. 6. For
+
+ <blockquote> 'smite in sunder, or wound, the heads;' </blockquote>
+
+  some word answering to the Latin <i>conquassare</i>.<br>
+<br>
+v. 7. For 'therefore,' translate 'then shall he lift up his head again;'
+that is, as a man languid and sinking from thirst and fatigue after
+refreshment.<br>
+<br>
+N.B. I see no poetic discrepancy between vv. 1 and 5.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3s">Psalm CXVIII</a></h4><br>
+
+To be interpreted of Christ's church.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3t">Psalm CXXVI</a></h4><br>
+
+v. 5.
+
+ <blockquote> <i>As the rivers in the south</i>.</blockquote>
+
+Does this allude to the periodical rains?<a href="#f4"><sup>1</sup></a><br>
+<br>
+As a transparency on some night of public rejoicing, seen by common day,
+with the lamps from within removed &mdash; even such would the Psalms be to me
+uninterpreted by the Gospel. O honored Mr. Hurwitz! Could I but make you
+feel what grandeur, what magnificence, what an everlasting significance
+and import Christianity gives to every fact of your national history &mdash; to
+every page of your sacred records!<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f4"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp;  See Horne in loc. note. &mdash; Ed.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section3u">Articles of Religion: XX</a></h4><br>
+
+It is mournful to think how many recent writers have criminated our
+Church in consequence of their own ignorance and inadvertence in not
+knowing, or not noticing, the contra-distinction here meant between
+power and authority. Rites and ceremonies the Church may ordain <i>jure
+proprio:</i> on matters of faith her judgment is to be received with
+reverence, and not gainsaid but after repeated inquiries, and on weighty
+grounds.<br>
+<br>
+<p><a href="#index">Index</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section3v">Articles of Religion: XXXVII</a></h4><br>
+
+ <blockquote> It is lawful for Christian men, at the commandment of the magistrate,
+  to wear weapons, and to serve in the wars.</blockquote>
+
+This is a very good instance of an unseemly matter neatly wrapped up.
+The good men recoiled from the plain words:
+
+ <blockquote> 'It is lawful for Christian men at the command of a king to slaughter
+  as many Christians as they can!'</blockquote>
+
+Well! I could most sincerely subscribe to all these articles. <br>
+<br>
+September, 1831.<br>
+<br>
+
+<hr><br><br>
+
+<h2><a name="section4"></a>Notes on Hooker<a href="#f5"><span style="font-size: 70%;"><sup>1</sup></span></a></h2>
+<br>
+<h4><a name="section4a"><i>Life Of Hooker</i> by Walton</a></h4><br>
+<br>
+p. 67.
+
+  <blockquote>Mr. Travers excepted against Mr. Hooker, for that in one of his
+  sermons he declared, 'That the assurance of what we believe by the
+  word of God, is not to us so certain as that which we perceive by
+  sense.' And Mr. Hooker confesseth he said so, and endeavours to
+  justify it by the reasons following.</blockquote>
+
+There is, I confess, a shade of doubt on my mind as to this position of
+Hooker's. Yet I do not deny that it expresses a truth. The question in
+my mind is, only, whether it adequately expresses the whole truth. The
+ground of my doubt lies in my inability to compare two things that
+differ in kind. It is impossible that any conviction of the reason, even
+where no act of the will advenes as a co-efficient, should possess the
+vividness of an immediate object of the senses; for the vividness is
+given by sensation. Equally impossible is it that any truth of the
+super-sensuous reason should possess the evidence of the pure sense.
+Even the mathematician does not find the same evidence in the results of
+transcendental algebra as in the demonstrations of simple geometry. But
+has he less assurance? In answer to Hooker's argument I say, &mdash; that God
+refers to our sensible experience to aid our will by the vividness of
+sensible impressions, and also to aid our understanding of the truths
+revealed, &mdash; not to increase the conviction of their certainty where they
+have been understood.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section4b">Walton's Appendix</a></h4><br>
+
+<i>Ib.</i> p. 116.<br>
+<br>
+It is a strange blind story this of the last three books, and of
+Hooker's live relict, the Beast without Beauty. But Saravia? &mdash; If honest
+Isaac's account of the tender, confidential, even confessional,
+friendship of Hooker and Saravia be accurate, how chanced it that Hooker
+did not entrust the manuscripts to his friend who stood beside him in
+his last moments? At all events, Saravia must have known whether they
+had or had not received the author's last hand. Why were not Mr. Charke
+and the other Canterbury parson called to account, or questioned at
+least as to the truth of Mrs. Joan's story? Verily, I cannot help
+suspecting that the doubt cast on the authenticity of the latter books
+by the high church party originated in their dislike of portions of the
+contents. &mdash; <a name="fr6">In</a> short, it is a blind story, a true Canterbury tale, dear
+Isaac!<a href="#f6"><sup>2</sup></a><br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section4c">Of The Laws of Ecclesiastical Polity</a></h4><br>
+
+Pref. c. iii. 7. p. 182.
+
+ <blockquote> The next thing hereunto is, to impute all faults and corruptions,
+  wherewith the world aboundeth, unto the kind of ecclesiastical
+  government established.</blockquote>
+
+<a name="fr7">How</a> readily would this, and indeed all the disputes respecting the
+powers and constitution of Church government have been settled, or
+perhaps prevented, had there been an insight into the distinct nature
+and origin of the National Church and the Church under Christ!<a href="#f7"><sup>3</sup></a> To
+the ignorance of this, all the fierce contentions between the Puritans
+and the Episcopalians under Elizabeth and the Stuarts, all the errors
+and exorbitant pretensions of the Church of Scotland, and the heats and
+antipathies of our present Dissenters, may be demonstrably traced.<br>
+<br>
+<i>Ib.</i> 9. p. 183.
+
+ <blockquote> Pythagoras, by bringing up his scholars in the speculative knowledge
+  of numbers, made their conceits therein so strong, that when they came
+  to the contemplation of things natural, they imagined that in every
+  particular thing they even beheld as it were with their eyes, how the
+  elements of number gave essence and being to the works of nature: a
+  thing in reason impossible; which notwithstanding, through their
+  mis-fashioned pre-conceit, appeared unto them no less certain, than if
+  nature had written it in the very foreheads of all the creatures of
+  God.</blockquote>
+
+I am not so conversant with the volumes of Duns Scotus as to be able to
+pronounce positively whether he is an exception, but I can think of no
+other instance of high metaphysical genius in an Englishman. Judgment,
+solid sense, invention in specialties, fortunate anticipations and
+instructive foretact of truth,  &mdash; in these we can shew giants. It is
+evident from this example from the Pythagorean school that not even our
+incomparable Hooker could raise himself to the idea, so rich in truth,
+which is contained in the words
+
+<blockquote><i>numero, pondere, et mensura
+generantur c&oelig;li et terra</i>.</blockquote>
+
+<a name="fr8">O</a>, that Hooker had ever asked himself concerning will, absolute will,
+
+<blockquote><img src="images/CG12.gif" width="239" height="29" alt="Greek: ho arithmòs hyperaríthmiòs">,<br>
+<i>numerus omues numeros ponens, nunquam positus!</i><a href="#f8"><sup>4</sup></a></blockquote>
+
+<i>Ib.</i> p. 183.
+
+  <blockquote>When they of the 'Family of Love' have it once in their heads, that
+  Christ doth not signify any one person, but a quality whereof many are
+  partakers, &amp;c.</blockquote>
+
+If the Familists thought of Christ as a quality, it was a grievous error
+indeed. But I have my doubts whether this was not rather an inference
+drawn by their persecutors.<br>
+<br>
+<br>
+<i>Ib.</i> 15. p. 191.
+
+  <blockquote>When instruction doth them no good, let them feel but the least degree
+  of most mercifully-tempered severity, they fasten on the head of the
+  Lord's vicegerents here on earth, whatsoever they any where find
+  uttered against the cruelty of blood-thirsty men, and to themselves
+  they draw all the sentences which Scripture hath in favor of innocency
+  persecuted for the truth.</blockquote>
+
+How great the influence of the age on the strongest minds, when so
+eminently wise a man as Richard Hooker could overlook the obvious
+impolicy of inflicting punishments which the sufferer himself will
+regard as merits, and all who have any need to be deterred will extol as
+martyrdom! Even where the necessity could be plausibly pretended, it is
+war, not punitive law; &mdash; and then Augustine's argument for Sarah!<br>
+<br>
+<br>
+<i>Ib.</i> c. iv. 1. p. 194.
+
+  <blockquote>We require you to find out but one church upon the face of the whole
+  earth, that hath been ordered by your discipline, or hath not been
+  ordered by ours, that is to say, by episcopal regiment, sithence the
+  time that the blessed apostles were here conversant.</blockquote>
+
+Hooker was so good a man that it would be wicked to suspect him of
+knowingly playing the sophist. And yet strange it is, that he should not
+have been aware that it was prelacy, not primitive episcopacy, the
+thing, not the name, that the reformers contended against, and, if the
+Catholic Church and the national Clerisy were (as both parties unhappily
+took for granted) one and the same, contended against with good reason.
+Knox's ecclesiastical polity (worthy of Lycurgus), adopted bishops under
+a different name, or rather under a translation instead of corruption of
+the name <img src="images/CG13.gif" width="94" height="32" alt="Greek: epáskapoi."> He would have had superintendents.<br>
+<br>
+<br>
+<i>Ib.</i> c. v. 2. p. 204.
+
+<blockquote>A law is the deed of the whole body politic, whereof if ye judge
+  yourselves to be any part, then is the law even your deed also.</blockquote>
+
+This is a fiction of law for the purpose of giving to that, which is
+necessarily empirical, the form and consequence of a science, to the
+reality of which a code of laws can only approximate by compressing all
+liberty and individuality into a despotism. As Justinian to Alfred, and
+Constantinople, the Consuls and Senate of Rome to the Lord Mayor,
+Aldermen, and Common Council of London; so is the imperial Roman code to
+the common and statute law of England. The advocates of the discipline
+would, according to our present notions of civil rights, have been
+justified in putting fact against fiction, and might have challenged
+Hooker to shew, first, that the constitution of the Church in Christ was
+a congruous subject of parliamentary legislation; that the legislators
+were <i>bona fide</i> determined by spiritual views, and that the
+jealousy and arbitrary principles of the Queen, aided by motives of
+worldly state policy, &mdash; for example, the desire of conciliating the Roman
+Catholic potentates by retaining all she could of the exterior of the
+Romish Church, its hierarchy, its ornaments, and its ceremonies, &mdash; were
+not the substitutes for the Holy Spirit in influencing the majorities in
+the two Houses of Parliament. <a name="fr9">It</a> is my own belief that the Puritans and
+the Prelatists divided the truth between them; and, as half-truths are
+whole errors, were both equally in the wrong; &mdash; the Prelatists in
+contending for that as incident to the Church in Christ, that is, the
+collective number <img src="images/CG14a.gif" width="111" height="26" alt="Greek: t_on ekkaloumén_on"><img src="images/CG14b.gif" width="106" height="32" alt="see previous image"> or <i>ecclesia</i>, which
+only belonged, but which rightfully did belong, to the National Church
+as a component estate of the realm, the <i>enclesia</i>; &mdash; the Puritans
+in requiring of the <i>enclesia</i> what was only requisite or possible
+for the <i>ecclesia</i><a href="#f9"><sup>5</sup></a>. Archbishop Grindal is an illustrious
+exception. He saw the whole truth, and that the functions of the
+enclesiastic and those of the ecclesiastic were not the less distinct,
+because both were capable of being exercised by the same person; and
+<i>vice versa</i>, not the less compatible in the same subject because
+distinct in themselves. The Lord Chief Justice of the King's Bench is a
+Fellow of the Royal Society.<br>
+<br>
+It is difficult to say, which most shines through this whole passage,
+the spirit of wisdom or the spirit of meekness. The fatal error of the
+Romish Church did not consist in the inappellability of the Councils, or
+that an acquiescence in their decisions and decree was a duty binding on
+the conscience of the dissentients, &mdash; not I say in contending for a
+practical infallibility of Council or Pope; but in laying claim to an
+actual and absolute immunity from error, and consequently for the
+unrepealability of their decisions by any succeeding Council or Pope.
+Hence, even wise decisions &mdash; wise under the particular circumstances and
+times &mdash; degenerated into mischievous follies, by having the privilege of
+immortality without any exemption from the dotage of superannuation.
+Hence errors became like <i>glaciers</i>, or ice-bergs in the frozen
+ocean, unthawed by summer, and growing from the fresh deposits of each
+returning winter.<br>
+<br>
+<i>Ib.</i>6. p. 212.
+
+  <blockquote>An argument necessary and demonstrative is such, as being proposed
+  unto any man, and understood, the mind cannot choose but inwardly
+  assent. Any one such reason dischargeth, I grant, the conscience, and
+  setteth it at full liberty.</blockquote>
+
+I would not concede even so much as this. It may well chance that even
+an argument demonstrative, if understood, may be adducible against some
+one sentence of a whole liturgy; and yet the means of removing it
+without a palpable overbalance of evil may not exist for a time; and
+either there is no command against schism, or we are bound in such small
+matters to offer the sacrifice of willing silence to the public peace of
+the Church. This would not, however, prevent a minister from pointing
+out the defect in his character as a doctor or learned theologian.<br>
+<br><br>
+
+<i>Ib.</i>c. viii. 1. p. 2-20.
+
+  <blockquote>For adventuring to erect the discipline of Christ without the leave of
+  the Christian magistrate, haply ye may condemn us as fools, in that we
+  hazard thereby our estates and persons further than you which are that
+  way more wise think necessary: but of any offence or sin therein
+  committed against God, with what conscience can you accuse us, when
+  your own positions are, that the things we observe should every of
+  them be dearer unto us than ten thousand lives; that they are the
+  peremptory commandments of God; that no mortal man can dispense with
+  them, and that the magistrate grievously sinneth in not constraining
+  thereunto?</blockquote>
+
+<i>Hoc argumentum ad invidiam nimis sycophanticum est quam ut mihi
+placeat a tanto viro</i>. Besides, it contradicts Hooker's own very
+judicious rule, that to discuss and represent is the office of the
+learned, as individuals, because the truth may be entire in any one
+mind; but to do belongs to the supreme power as the will of the whole
+body politic, and in effective action individuals are mere fractions
+without any legitimate referee to add them together. Hooker's objection
+from the nobility and gentry of the realm is unanswerable and within
+half a century afterwards proved insurmountable. Imagine a sun
+containing within its proper atmosphere a multitude of transparent
+satellites, lost in the glory, or all joining to form the visible
+<i>phasis</i> or disk; and then beyond the precincts of this sun a
+number of opake bodies at various distances, and having a common center
+of their own round which they revolve, and each more or less according
+to the lesser or greater distance partaking of the light and natural
+warmth of the sun, which I have been supposing; but not sharing in its
+peculiar influences, or in the solar life sustainable only by the vital
+air of the solar atmosphere. The opake bodies constitute the national
+churches, the sun the churches spiritual.<br>
+<br>
+The defect of the simile, arising necessarily out of the
+incompossibility of spiritual prerogatives with material bodies under
+the proprieties and necessities of space, is, that it does not, as no
+concrete or visual image can, represent the possible duplicity of the
+individuals, the aggregate of whom constitutes the national church, so
+that any one individual, or any number of such individuals, may at the
+same time be, by an act of their own, members of the church spiritual,
+and in every congregation may form an <i>ecclesia</i> or Christian
+community; and how to facilitate and favor this without any schism from
+the <i>enclesia</i>, and without any disturbance of the body politic,
+was the problem which Grindal and the bishops of the first generation of
+the Reformed Church sought to solve, and it is the problem which every
+earnest Christian endued with competent gifts, and who is at the same
+time a patriot and a philanthropist, ought to propose to himself, as the
+<i>ingens desiderium proborum</i>. <br>
+<br>
+8th Sept, 1826.<br>
+<br>
+<br>
+<i>Ib.</i> c. viii. 7. p. 232.
+
+  <blockquote>Baptizing of infants, although confessed by themselves, to have been
+  continued ever sithence the very apostles' own times, yet they
+  altogether condemned.</blockquote>
+
+<i>Quære</i>. I cannot say what the fanatic Anabaptists, of whom Hooker
+is speaking, may have admitted; but the more sober and learned
+Antipaedobaptists, who differed in this point only from the reformed
+churches, have all, I believe, denied the practice of infant baptism
+during the first century.<br>
+<br>
+<br>
+B.J. c. ii. 1. p. 249.
+
+ <blockquote> That which doth assign unto each thing the kind, that which doth
+  moderate the force and power, that which doth appoint the form and
+  measure, of working, the same we term a law.</blockquote>
+
+<a name="fr10">See</a> the essays on method, in the <i>Friend</i><a href="#f10"><sup>6</sup></a>. Hooker's words literally
+and grammatically interpreted seem to assert the antecedence of the
+thing to its kind, that is, to its essential characters; &mdash; and to its
+force together with its form and measure of working, that is, to its
+specific and distinctive characters; in short, the words assert the
+pre-existence of the thing to all its constituent powers, qualities, and
+properties. <a name="fr11">Now</a> this is either &mdash; first, equivalent to the assertion of a
+<i>prima et nuda materia</i>, so happily ridiculed by the author of
+<i>Hudibras</i><a href="#f11"><sup>7</sup></a>, and which under any scheme of cosmogony is a mere phantom,
+having its whole and sole substance in an impotent effort of the
+imagination or sensuous fancy, but which is utterly precluded by the
+doctrine of creation which it in like manner negatives: &mdash; or secondly,
+the words assert a self-destroying absurdity, namely, the antecedence
+of a thing to itself; as if having asserted that water consisted of
+hydrogen = 77, and oxygen = 23, I should talk of water as existing before
+the creation of hydrogen and oxygen. All laws, indeed, are constitutive;
+and it would require a longer train of argument than a note can contain,
+to shew what a thing is; but this at least is quite certain, that in the
+order of thought it must be posterior to the law that constitutes it.
+But such in fact was Hooker's meaning, and the word, thing, is used
+<i>proleptice</i> in favour of the imagination, as appears from the
+sentences that follow, in which the creative idea is declared to be the
+law of the things thereby created. A productive idea, manifesting itself
+and its reality in the product is a law; and when the product is
+phænomenal, (that is, an object of the outward senses) it is a law of
+nature. <a name="fr12">The</a> law is <i>res noumenon</i>; the thing is <i>res
+phenomenon</i><a href="#f12"><sup>8</sup></a> A physical law, in the right sense of the term, is the
+sufficient cause of the appearance, &mdash; <i>causa sub-faciens</i>.<br>
+<br>
+P.S. What a deeply interesting volume might be written on the symbolic
+import of the primary relations and dimensions of space &mdash; long, broad,
+deep, or depth; surface; upper, under, above and below, right, left,
+horizontal, perpendicular, oblique: &mdash; and then the order of causation, or
+that which gives intelligibility, and the reverse order of effects, or
+that which gives the conditions of actual existence! Without the higher
+the lower would want its intelligibility: without the lower the higher
+could not have existed. The infant is a riddle of which the man is the
+solution; but the man could not exist but with the infant as his
+antecedent.<br>
+<br>
+<br>
+<i>Ib.</i> 2. p. 250.
+
+<blockquote>In which essential Unity of God, a Trinity personal nevertheless
+  subsisteth, after a manner far exceeding the possibility of man's
+  conceit.</blockquote>
+
+If 'conceit' here means conception, the remark is most true; for the
+Trinity is an idea, and no idea can be rendered by a conception. An idea
+is essentially inconceivable. But if it be meant that the Trinity is
+otherwise inconceivable than as the divine eternity and every attribute
+of God is and must be, then neither the commonness of the language here
+used, nor the high authority of the user, can deter me from denouncing
+it as untrue and dangerous. So far is it from being true, that on the
+contrary, the Trinity is the only form in which an idea of God is
+possible, unless indeed it be a Spinosistic or World-God.<br>
+<br>
+<br>
+<i>Ib.</i> c. iv. 1. p. 264.
+
+<blockquote>But now that we may lift up our eyes (as it were) from the footstool
+  to the throne of God, and leaving these natural, consider a little the
+  state of heavenly and divine, creatures: touching angels which are
+  spirits immaterial and intellectual, &amp;c.</blockquote>
+
+All this disquisition on the angels confirms my remark that our
+admirable Hooker was a giant of the race Aristotle <i>versus</i> Plato.
+Hooker was truly judicious, &mdash; the consummate <i>synthesis</i> of
+understanding and sense. An ample and most ordonnant conceptionist, to
+the tranquil empyrean of ideas he had not ascended. Of the passages
+cited from Scripture how few would bear a strict scrutiny; being either,
+<ol type="1">
+<li>divine appearances, Jehovah in human form; or</li>
+<li>the imagery of visions and all symbolic; or</li>
+<li>names of honor given to prophets,
+apostles, or bishops; or lastly,</li>
+<li>mere accommodations to popular notions!</li>
+</ol><br>
+<br>
+<i>Ib.</i> 3. p. 267.
+
+<blockquote>Since their fall, their practices have been the clean contrary unto
+  those before mentioned. For being dispersed, some in the air, some on
+  the earth, some in the water, some among the minerals, dens, and
+  caves, that are under the earth; they have, by all means laboured to
+  effect a universal rebellion against the laws, and as far as in them
+  lieth, utter destruction of the works of God.</blockquote>
+
+Childish; but the childishness of the age, without which neither Hooker
+nor Luther could have acted on their contemporaries with the intense and
+beneficent energy with which, they (God be praised!) did act.<br>
+<br>
+<br>
+<i>Ib.</i> p. 268.
+
+<blockquote>Thus much therefore may suffice for angels, the next unto whom in
+  degree are men.</blockquote>
+
+St. Augustine well remarks that only three distinct <i>genera</i> of
+living beings are conceivable:
+<ol type="1">
+<li>the infinite rational:</li>
+<li>the finite rational:</li>
+<li>the finite irrational:</li>
+</ol>
+that is, God, man, brute animal. <i>Ergo</i>, angels can only be with
+wings on their shoulders. Were our bodies transparent to our souls, we
+should be angels.<br>
+<br>
+<br>
+<i>Ib.</i> c. x. 4. p. 303.
+
+<blockquote>It is no improbable opinion therefore which the arch-philosopher was
+  of.</blockquote>
+
+There are, and can be, only two schools of philosophy, differing in kind
+and in source. Differences in degree and in accident, there may be many;
+but these constitute schools kept by different teachers with different
+degrees of genius, talent, and learning; &mdash; auditories of philosophizers,
+not different philosophies. Schools of psilology (the love of empty
+noise) and misosophy are here out of the question. Schools of real
+philosophy there are but two, &mdash; best named by the arch-philosopher of
+each, namely, Plato and Aristotle. <a name="fr13">Every</a> man capable of philosophy at
+all (and there are not many such) is a born Platonist or a born
+Aristotelian<a href="#f13"><sup>9</sup></a>. Hooker, as may be discerned from the epithet of
+arch-philosopher applied to the Stagyrite, <i>sensu monarchico</i>, was
+of the latter family, &mdash; a comprehensive, vigorous, discreet, and
+discretive conceptualist, &mdash; but not an ideist.<br>
+<br>
+<br>
+<i>Ib.</i> 8. p. 308.
+
+  <blockquote>Of this point therefore we are to note, that sith men naturally have
+  no free and perfect power to command whole politic multitudes of men,
+  therefore utterly without our consent, we could in such sort be at no
+  man's commandment living. And to be commanded we do consent, when that
+  society whereof we are part hath at any time before consented, without
+  revoking the same after by the like universal agreement. Wherefore as
+  any man's deed past is good as long as himself continueth; so the act
+  of a public society of men done five hundred years sithence standeth
+  as theirs who presently are of the same societies, because
+  corporations are immortal; we were then alive in our predecessors, and
+  they in their successors do live still. Laws therefore human, of what
+  kind soever, are available by consent.</blockquote>
+
+No nobler or clearer example than this could be given of what an idea is
+as contra-distinguished from a conception of the understanding,
+correspondent to some fact or facts, <i>quorum notæ communes
+concapiuntur</i>, &mdash; the common characters of which are taken together
+under one distinct exponent, hence named a conception; and conceptions
+are internal subjective words. Reflect on an original social contract,
+as an event or historical fact; and its gross improbability, not to say
+impossibility, will stare you in the face. <a name="fr14">But</a> an ever originating
+social contract as an idea, which exists and works continually and
+efficaciously in the moral being of every free citizen, though in the
+greater number unconsciously, or with a dim and confused
+consciousness, &mdash; what a power it is!<a href="#f14"><sup>10</sup></a> As the vital power
+compared with the mechanic; as a father compared with a moulder in wax
+or clay, such is the power of ideas compared with the influence of
+conceptions and notions.<br>
+<br>
+<br>
+<i>Ib.</i> 15. p. 316.
+
+ <blockquote> I nothing doubt but that Christian men should much better frame
+  themselves to those heavenly precepts, which our Lord and Saviour with
+  so great instancy gave us concerning peace and unity, if we did all
+  concur in desire to have the use of ancient Councils again renewed,
+  rather than these proceedings continued, which either make all
+  contentions endless, or bring them to one only determination, and that
+  of all other the worst, which is by sword.</blockquote>
+
+This is indeed a subject that deserves a serious consideration: and it
+may be said in favour of Hooker's proposal, namely, that the use of
+ancient Councils be renewed, that a deep and universal sense of the
+abuse of Councils progressively from the Nicene to that of Trent, and
+our knowledge of the causes, occasions, and mode of such abuse, are so
+far presumptive for its non-recurrency as to render it less probable
+that honest men will pervert them from ignorance, and more difficult for
+unprincipled men to do so designedly. Something too must be allowed for
+an honourable ambition on the part of the persons so assembled, to
+disappoint the general expectation, and win for themselves the unique
+title of the honest Council. But still comes the argument, the blow of
+which I might more easily blunt than parry, that if Roman Catholic and
+Protestant, or even Protestant Episcopalian and Protestant Presbyterian
+divines were generally wise and charitable enough to form a Christian
+General Council, there would be no need of one.<br>
+<br>
+N.B. The reasoning in this note, as far as it is in discouragement of a
+recurrence to general Councils, does not, <i>me saltem judice</i>,
+conclude against the suffering our Convocation to meet. The virtual
+abrogation of this branch of our constitution I have long regarded as
+one of three or four Whig patriotisms, that have succeeded in
+de-anglicizing the mind of England.<br>
+<br>
+<br>
+<i>Ib.</i> c. xi. 4. p. 323.
+
+<blockquote>So that nature even in this life doth plainly claim and call for a
+  more divine perfection than either of these two that have been
+  mentioned.</blockquote>
+
+
+Whenever I meet with an ambiguous or multivocal word, without its
+meaning being shown and fixed, I stand on my guard against a sophism. I
+dislike this term, 'nature,' in this place. If it mean the <i>light that
+lighteth every man that cometh into the world</i>, it is an inapt term;
+for reason is supernatural. Now that reason in man must have been first
+actuated by a direct revelation from God, I have myself proved, and do
+not therefore deny that faith as the means of salvation was first made
+known by revelation; but that reason is incapable of seeing into the
+fitness and superiority of these means, or that it is a mystery in any
+other sense than as all spiritual truths are mysterious, I do deny and
+deem it both a false and a dangerous doctrine. <br>
+<br>
+15 Sept. 1826.<br>
+<br>
+<br>
+<i>Ib.</i> 6. p. 327.
+
+  <blockquote>Concerning that faith, hope and charity, without which there can be no
+  salvation; was there ever any mention made saving only in that law
+  which God himself hath from heaven revealed? There is not in the world
+  a syllable muttered with certain truth concerning any of these three,
+  more than hath, been supernaturally received from the mouth of the
+  eternal God.</blockquote>
+
+That reason could have discovered these divine truths is one thing; that
+when discovered by revelation, it is capable of apprehending the beauty
+and excellence of the things revealed is another. I may believe the
+latter, while I utterly reject the former. That all these cognitions,
+together with the fealty or faithfulness in the will whereby the mind of
+the flesh is brought under captivity to the mind of the spirit (the
+sensous understanding to the reason) are supernatural, I not only freely
+grant, but fervently contend. But why the very perfection of reason,
+namely, those ideas or truth-powers, in which both the spiritual light
+and the spiritual life are co-inherent and one, should be called
+super-rational, I do not see. For reason is practical as well as
+theoretical; or even though I should exclude the practical reason, and
+confine the term reason to the highest intellective power, &mdash; still I
+should think it more correct to describe the mysteries of faith as
+<i>plusquam rationalia</i> than super-rational. But the assertions that
+provoke the remark arose for the greater part, and still arise, out of
+the confounding of the reason with the understanding. In Hooker, and the
+great divines of his age, it was merely an occasional carelessness in
+the use of the terms that reason is ever put where they meant the
+understanding; for, from other parts of their writings, it is evident
+that they knew and asserted the distinction, nay, the diversity of the
+things themselves; to wit, that there was in man another and higher
+light than that of the faculty judging according to sense, that is our
+understandings. But, alas! since the Revolution, it has ceased to be a
+mere error of language, and in too many it now amounts to a denial of
+reason!<br>
+<br><br>
+
+B. ii. c. v. 3. p. 379.
+
+  <blockquote>To urge any thing as part of that supernatural and celestially
+  revealed truth which God hath taught, and not to shew it in Scripture;
+  this did the ancient Fathers evermore think unlawful, impious,
+  execrable.</blockquote>
+
+Even this must be received <i>cum grano salis.</i> To be sure, with the
+licences of interpretation, which the Fathers of the first three or four
+centuries allowed themselves, and with the <i>arcana</i> of evolution by
+word, letter, allegory, yea, punning, which they applied to detached
+sentences or single phrases of Holy Writ, it would not be easy to
+imagine a position which they could not 'shew in Scripture.' Let this be
+elucidated by the texts even now cited by the Romish priests for the
+truth of purgatory, indulgence, image-worship, invocation of dead men,
+and the like. The assertion therefore must be thus qualified. The
+ancient Fathers anathematized any doctrine not consentaneous with
+Scripture and deducible from it, either <i>pari ratione</i> or by
+consequence; as when Scripture clearly commands an end, but leaves the
+means to be determined according to the circumstances, as for example,
+the frequent assembly of Christians. The appointment of a Sunday or
+Lord's day is evidently the fittest and most effectual mean to this end;
+but yet it was not practicable, that is the mean did not exist till the
+Roman government became Christian. But as soon as this event took place,
+the duty of keeping the Sunday holy is truly, though implicitly,
+contained in the Apostolic text.<br>
+<br>
+<br>
+<i>Ib.</i> vi. 3. p. 392.
+
+<blockquote>Again, with a negative argument, David is pressed concerning the
+  purpose he had to build a temple unto the Lord: <i>Thus saith the
+  Lord, Thou shalt not build me a house to dwelt in. Wheresoever I have
+  walked with all Israel, spake I one word to any of the judges of
+  Israel, whom I commanded to feed my people, saying, Why have ye not
+  built me a house?</i></blockquote>
+
+The wisdom of the divine goodness both in the negative, the not having
+authorized any of the preceding Judges from Moses downwards to build a
+temple &mdash; and in the positive, in having commanded David to prepare for
+it, and Solomon to build it &mdash; I have not seen put in the full light in
+which it so well deserves to be. The former or negative, or the evils of
+a splendid temple-worship and its effects on the character of the
+priesthood, &mdash; evils, when not changed to good by becoming the antidote
+and preventive of far greater evils, &mdash; would require much thought both to
+set forth and to comprehend. But to give any reflecting reader a sense
+of the providential foresight evinced in the latter, and this foresight
+beyond the reach of any but the Omniscient, it will be only necessary to
+remind him of the separation of the ten tribes and the breaking up of
+the realm into the two kingdoms of Judah and Israel in the very next
+reign. Without the continuity of succession provided for by this vast
+and splendid temple, built and arranged under the divine sanction
+attested by miracles &mdash; what criterion would there have existed for the
+purity of this law and worship? what security for the preservation and
+incorruption of the inspired writings?<br>
+<br>
+<br>
+<i>Ib.</i>vii. 3. p. 403.
+
+ <blockquote> That there is a city of Rome, that Pius Quintus and Gregory the
+  Thirteenth, and others, have been Popes of Rome, I suppose we are
+  certainly enough persuaded. The ground of our persuasion, who never
+  saw the place nor persons before named, can be nothing but man's
+  testimony. Will any man here notwithstanding allege those mentioned
+  human infirmities as reasons why these things should be mistrusted or
+  doubted of? Yea, that which is more, utterly to infringe the force and
+  strength of man's testimony, were to shake the very fortress of God's
+  truth.</blockquote>
+
+
+<a name="fr15">In</a> a note on a passage in Skelton's <i>Deism Revealed</i><a href="#f15"><sup>11</sup></a>, I have detected
+the subtle sophism that lurks in this argument, as applied by later
+divines in vindication of proof by testimony, in relation to the
+miracles of the Old and New Testament. As thus applied, it is a <img src="images/CG15.gif" width="259" height="28" alt="Greek:
+metábasis eis allo génos"> though so unobvious, that a very acute and
+candid reasoner might use the argument without suspecting the
+paralogism. It is not testimony, as testimony, that necessitates us to
+conclude that there is such a city as Rome &mdash; but a reasoning, that forms
+a branch of mathematical science. So far is our conviction from being
+grounded on our confidence in human testimony that it proceeds on our
+knowledge of its fallible character, and therefore can find no
+sufficient reason for its coincidence on so vast a scale, but in the
+real existence of the object. That a thousand lies told by as many
+several and unconnected individuals should all be one and the same, is a
+possibility expressible only by a fraction that is already, to all
+intents and purposes, equal to nought.<br>
+<br>
+<br>
+B. iii. c. iii. 1. p. 447.
+
+ <blockquote> The mixture of those things by speech, which by nature are divided, is
+  the mother of all error.</blockquote>
+
+'The division in thought of those things which in nature are distinct,
+yet one, that is, distinguished without breach of unity, is the
+mother,' &mdash; so I should have framed the position. Will, reason,
+life, &mdash; ideas in relation to the mind, are instances; <i>entiæ indivise
+interdistinctæ;</i> and the main arguments of the atheists,
+materialists, deniers of our Lord's divinity and the like, all rest on
+the asserting of division as a necessary consequence of distinction.<br>
+<br>
+<br>
+B. v. c. xix. 3. vol. ii. p. 87.
+
+  <blockquote>Of both translations the better I willingly acknowledge that which
+  cometh nearer to the very letter of the original verity; yet so that
+  the other may likewise safely enough be read, without any peril at all
+  of gainsaying as much as the least jot or syllable of God's most
+  sacred and precious truth.</blockquote>
+
+Hooker had far better have rested on the impossibility and the
+uselessness, if possible, of a faultless translation; and admitting
+certain mistakes, and oversights, have recommended them for notice at
+the next revision; and then asked, what objection such harmless trifles
+could be to a Church that never pretended to infallibility! But in fact
+the age was not ripe enough even for a Hooker to feel, much less with
+safety to expose, the Protestants' idol, that is, their Bibliolatry.<br>
+<br>
+<br>
+<i>Ib.</i> c. xxii. 10. p. 125.
+
+ <blockquote> Their only proper and direct proof of the thing in question had been
+  to shew, in what sort and how far man's salvation doth necessarily
+  depend upon the knowledge of the word of God; what conditions,
+  properties, and qualities there are, whereby sermons are distinguished
+  from other kinds of administering the word unto that purpose; and what
+  special property or quality that is, which being no where found but in
+  sermons, maketh them effectual to save souls, and leaveth all other
+  doctrinal means besides destitute of vital efficacy.</blockquote>
+
+Doubtless, Hooker was a theological Talus, with a club of iron against,
+opponents with pasteboard helmets, and armed only with crabsticks! But
+yet, I too, too often find occasion to complain of him as abusing his
+superior strength. For in a good man it is an abuse of his intellectual
+superiority, not to use a portion of it in stating his Christian
+opponents' cause, his brethren's (though dissentient, and perhaps
+erring, yet still brethren's,) side of the question, not as they had
+stated and argued it, but as he himself with his higher gifts of logic
+and foresight could have set it forth. But Hooker flies off to the
+general, in which he is unassailable; and does not, as in candour he
+should have done, inquire whether the question would not admit of, nay,
+demand, a different answer, when applied solely or principally to the
+circumstances, the condition and the needs of the English parishes, and
+the population at large, at the particular time when the Puritan divines
+wrote, and he, Hooker, replied to them. Now let the cause be tried in
+this way, and I should not be afraid to attempt the proof of the
+paramount efficacy of preaching on the scheme, and in the line of
+argument laid down by himself in this section. In short, Hooker
+frequently finds it convenient to forget the homely proverb; 'the proof
+of the pudding is in the eating.' Whose parishes were the best
+disciplined, whose flocks the best fed, the soberest livers, and the
+most awakened and best informed Christians, those of the zealous
+preaching divines, or those of the prelatic clergy with their readers?
+In whose churches and parishes were all the other pastoral duties,
+catechizing, visiting the poor and the like, most strictly practised?<br>
+<br><br>
+
+<i>Ib.</i> 11.
+
+ <blockquote> The people which have no way to come to the knowledge of God, no
+  prophesying, no teaching, perish. But that they should of necessity
+  perish, where any one way of knowledge lacketh, is more than the words
+  of Solomon import.</blockquote>
+
+But what was the fact? Were those congregations that had those readers
+of whom the Puritans were speaking &mdash; were they, I say, equally well
+acquainted with, and practically impressed by, the saving truths of the
+Gospel? Were they not rather perishing for lack of knowledge? To
+reply, &mdash; It was their own fault; they ought to have been more regular in
+their attendance at church, and more attentive, when there, to what was
+there read, &mdash; is to my mind too shocking, nay, antichristian.<br>
+<br>
+<br>
+<i>Ib.</i> 16. p.137.
+
+ <blockquote> Now all these things being well considered, it shall be no intricate
+  matter for any man to judge with indifferency, on which part the good
+  of the church is most conveniently sought; whether on ours, whose
+  opinion is such as hath been shewed, or else on theirs, who leaving no
+  ordinary way of salvation for them unto whom the word of God is but
+  only read, do seldom name them but with great disdain and contempt,
+  who execute that service in the church of Christ.</blockquote>
+
+If so, they were much to be blamed. But surely this was not the case
+with the better and wiser part of those who, clinging to the tenets and
+feelings of the first Reformers, and honouring Archbishop Grindal as
+much as they dreaded his Arminian successors, were denominated Puritans!
+They limited their censures to exclusive reading, &mdash; to reading as the
+substitute for, and too often for the purpose of doing away with,
+preaching.<br>
+<br>
+<br>
+<i>Ib.</i> lxv. 8. p. 415.
+
+ <blockquote> Thus was the memory of that sign which they had in baptism a kind of
+  bar or prevention to keep them even from apostasy, whereinto the
+  frailty of flesh and blood, overmuch fearing to endure shame, might
+  peradventure the more easily otherwise have drawn them.</blockquote>
+
+I begin to fear that Hooker is not suited to my nature. I cannot bear
+round-abouts for the purpose of evading the short cut straight before my
+eyes. <i>Exempli gratia;</i> I find myself tempted in this place to
+ejaculate Psha! somewhat abruptly, and ask, 'How many in twenty millions
+of Christian men and women ever reverted to the make-believe impression
+of the Cross on their forehead in unconscious infancy, by the wetted tip
+of the clergyman's finger as a preservative against anger and
+resentment? 'The whole church of God!' Was it not the same church which,
+neglecting and concealing the Scriptures of God, introduced the
+adoration of the Cross, the worshipping of relics, holy water, and all
+the other countless mummeries of Popery? Something might be pretended
+for the material images of the Cross worn at the bosom or hung up in the
+bed-chamber. These may, and doubtless often do, serve as silent
+monitors; but this eye-falsehood or pretence of making a mark that is
+not made, is a gratuitous superstition, that cannot be practised without
+serious danger of leading the vulgar to regard it as a charm. Hooker
+should have asked &mdash; Has it hitherto had this effect on Christians
+generally? Is it likely to produce this effect and this principally? In
+common honesty he must have answered, No! &mdash; Do I then blame the Church of
+England for retaining this ceremony? By no means. I justify it as a wise
+and pious condescension to the inveterate habits of a people newly
+dragged, rather than drawn, out of Papistry; and as a pledge that the
+founders and fathers of the Reformation in England regarded innovation
+as <i>per se</i> an evil, and therefore requiring for its justification
+not only a cause, but a weighty cause. They did well and piously in
+deferring the removal of minor spots and stains to the time when the
+good effects of the more important reforms had begun to shew themselves
+in the minds and hearts of the laity. &mdash; But they do not act either wisely
+or charitably who would eulogize these <i>maculæ</i> as beauty-spots and
+vindicate as good what their predecessors only tolerated as the lesser
+evil.<br>
+<br>
+12th Aug. 1826.<br>
+<br>
+<br>
+<i>Ib.</i> 15. p. 424.
+
+  <blockquote>For in actions of this kind we are more to respect what the greatest
+  part of men is commonly prone to conceive, than what some few men's
+  wits may devise in construction of their own particular meanings.
+  Plain it is, that a false opinion of some personal divine excellency
+  to be in those things which either nature or art hath framed causeth
+  always religious adoration.</blockquote>
+
+How strongly might this most judicious remark be turned against Hooker's
+own mode of vindicating this ceremony!<br>
+<br>
+<br>
+<i>Ib.</i> lxvi. 2. p. 432.
+
+ <blockquote> The Church had received from Christ a promise that such as have
+  believed in him these signs and tokens should follow them. <br>
+<br>
+'To cast
+  out devils, to speak with tongues, to drive away serpents, to be free
+  from the harm which any deadly poison could work, and to cure diseases
+  by imposition of hands.'
+
+  <i>Mark</i> xvi.</blockquote>
+
+The man who verily and sincerely believes the narrative in St. John's
+Gospel of the feeding of five thousand persons with a few loaves and
+small fishes, and of the raising of Lazarus, in the plain and literal
+sense, cannot be reasonably suspected of rejecting, or doubting, any
+narrative concerning Christ and his Apostles, simply as miraculous. I
+trust, therefore, that no disbelief of, or prejudice against, miraculous
+events and powers will be attributed to me, as the ground or cause of my
+strong persuasion that the latter verses of the last chapter of St.
+Mark's Gospel were an additament of a later age, for which St. Luke's
+Acts of the Apostles misunderstood supplied the hints.<br>
+<br>
+<br>
+<i>Ib.</i> lxxii. 15 &amp; 16. p.539.<br>
+<br>
+If Richard Hooker had written only these two precious paragraphs, I
+should hold myself bound to thank the Father of lights and Giver of all
+good gifts for his existence and the preservation of his writings.<br>
+<br>
+<br>
+B. viii. c. ix. 2. vol. iii. p. 537.
+
+  <blockquote>As there could be in natural bodies no motion of anything, unless
+  there were some which moveth all things, and continueth immoveable;
+  even so in politic societies, there must be some unpunishable, or else
+  no man shall suffer punishment.</blockquote>
+
+It is most painful to connect the venerable, almost sacred, name of
+Richard Hooker with such a specimen of puerile sophistry, scarcely
+worthy of a court bishop's trencher chaplain in the slavering times of
+our Scotch Solomon. It is, however, of some value, some interest at
+least, as a striking example of the confusion of an idea with a
+conception. Every conception has its sole reality in its being referable
+to a thing or class of things, of which, or of the common characters of
+which, it is a reflection. An idea is a power, <img src="images/CG16.gif" width="135" height="30" alt="Greek: dúnamis n&oelig;ra">
+which constitutes its own reality, and is in order of thought
+necessarily antecedent to the things in which it is more or less
+adequately realized, while a conception is as necessarily posterior.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section4d">Sermon of the Certainty and Perpetuity of Faith in the Elect</a></h4><br>
+
+Vol. iii. p. 583.<br>
+<br>
+The following truly admirable discourse is, I think, the concluding
+sermon of a series unhappily not preserved.<br>
+<br>
+<br>
+<i>Ib.</i> p.584.
+
+ <blockquote> If it were so in matters of faith, then, as all men have equal
+  certainty of this, so no believer should be more scrupulous and
+  doubtful than another. But we find the contrary. The angels and
+  spirits of the righteous in heaven have certainty most evident of
+  things spiritual: but this they have by the light of glory. That which
+  we see by the light of grace, though it be indeed more certain; yet it
+  is not to us so evidently certain, as that which sense or the light of
+  nature will not suffer a man to doubt of.</blockquote>
+
+Hooker's meaning is right; but he falls into a sad confusion of words,
+blending the thing and the relation of the mind to the thing. The fourth
+moon of Jupiter is certain in itself; but evident only to the astronomer
+with his telescope.<br>
+<br>
+<br>
+<i>Ib.</i> p. 585-588.
+
+  <blockquote>The other, which we call the certainty of adherence, is when the heart
+  doth cleave and stick unto that which it doth believe. This certainty
+  is greater in us than the other ... (<i>down to</i>) the fourth
+  question resteth, and so an end of this point.</blockquote>
+
+
+These paragraphs should be written in gold. O! may these precious words
+be written on my heart!
+<ol type="1">
+<li>That we all need to be redeemed, and that therefore we are all in
+captivity to an evil:</li>
+
+<li>That there is a Redeemer:</li>
+
+<li>That the redemption relatively to each individual captive is, if not
+effected under certain conditions, yet manifestable as far as is fitting
+for the soul by certain signs and consequents: &mdash; and </li>
+
+<li>That these signs are in myself; that the conditions under which the
+redemption offered to all men is promised to the individual, are
+fulfilled in myself;</li>
+</ol>
+
+these are the four great points of faith, in which the humble Christian
+finds and feels a gradation from trembling hope to full assurance; yet
+the will, the act of trust, is the same in all. Might I not almost say,
+that it rather increases with the decrease of the consciously discerned
+evidence? To assert that I have the same assurance of mind that I am
+saved as that I need a Saviour, would be a contradiction to my own
+feelings, and yet I may have an equal, that is, an equivalent assurance.
+How is it possible that a sick man should have the same certainty of his
+convalescence as of his sickness? Yet he may be assured of it. So again,
+my faith in the skill and integrity of my physician may be complete, but
+the application of it to my own case may be troubled by the sense of my
+own imperfect obedience to his prescriptions. The sort of our beliefs
+and assurances is necessarily modified by their different subjects. It
+argues no want of saving faith on the whole, that I cannot have the same
+trust in myself as I have in my God. That Christ's righteousness can
+save me,  &mdash; that Christ's righteousness alone can save  &mdash; these are simple
+positions, all the terms of which are steady and copresent to my mind.
+But that I shall be so saved, &mdash; that of the many called I have been one
+of the chosen, &mdash; this is no mere conclusion of mind on known or assured
+premisses. I can remember no other discourse that sinks into and draws
+up comfort from the depths of our being below our own distinct
+consciousness, with the clearness and godly loving-kindness of this
+truly evangelical God-to-be-thanked-for sermon. But how large, how
+important a part of our spiritual life goes on like the circulation,
+absorptions, and secretions of our bodily life, unrepresented by any
+specific sensation, and yet the ground and condition of our total sense
+of existence!<br>
+<br>
+While I feel, acknowledge, and revere the almost measureless superiority
+of the sermons of the divines, who labored in the first, and even the
+first two centuries of the Reformation, from Luther to Leighton, over
+the prudential morals and apologizing theology that have characterized
+the unfanatical clergy since the Revolution in 1688, I cannot but regret,
+especially while I am listening to a Hooker, that they withheld all
+light from the truths contained in the words 'Satan', 'the Serpent', 'the
+Evil Spirit', and this last used plurally.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section4e">A Discourse of Justification, Works, and How the Foundation of Faith is
+Overthrown</a></h4><br>
+
+<i>Ib.</i> s. 31. p. 659-661.
+
+  <blockquote>But we say, our salvation is by Christ alone; therefore howsoever, or
+  whatsoever, we add unto Christ in the matter of salvation, we
+  overthrow Christ. Our case were very hard, if this argument, so
+  universally meant as it is proposed, were sound and good. We ourselves
+  do not teach Christ alone, excluding our own faith, unto
+  justification; Christ alone, excluding our own work, unto
+  sanctification; Christ alone, excluding the one or the other as
+  unnecessary unto salvation. ... As we have received, so we teach that
+  besides the bare and naked work, wherein Christ, without any other
+  associate, finished all the parts of our redemption and purchased
+  salvation himself alone; for conveyance of this eminent blessing unto
+  us, many things are required, as, to be known and chosen of God
+  <i>before</i> the foundations of the world; <i>in</i> the world to be
+  called, justified, sanctified; <i>after</i> we have left the world to
+  be received into glory; Christ in every of these hath somewhat which
+  he worketh alone. &amp;c. &amp;c.</blockquote>
+
+No where out of the Holy Scripture have I found the root and pith of
+Christian faith so clearly and purely propounded as in this section.
+God, whose thoughts are eternal, beholdeth the end, and in the completed
+work seeth and accepteth every stage of the process. I dislike only the
+word 'purchased;' &mdash; not that it is not Scriptural, but because a metaphor
+well and wisely used in the enforcement and varied elucidation of a
+truth, is not therefore properly employed in its exact enunciation. I
+will illustrate, amplify and <i>divide</i> the word with Paul; but I
+will propound it collectively with John. If in this admirable passage
+aught else dare be wished otherwise, it is the division and yet
+confusion of time and eternity, by giving an anteriority to the latter.<br>
+<br>
+I am persuaded, that the practice of the Romish church tendeth to make
+vain the doctrine of salvation by faith in Christ alone; but judging by
+her most eminent divines, I can find nothing dissonant from the truth in
+her express decisions on this article. Perhaps it would be safer to
+say: &mdash; Christ alone saves us, working in us by the faith which includes
+hope and love.<br>
+<br>
+<br>
+<i>Ib.</i> s. 34. p. 671.
+
+ <blockquote> If it were not a strong deluding spirit which hath possession of their
+  hearts; were it possible but that they should see how plainly they do
+  herein gainsay the very ground of apostolic faith?... The Apostle, as
+  if he had foreseen how the Church of Rome would abuse the world in
+  time by ambiguous terms, to declare in what sense the name of grace
+  must be taken, when we make it the cause of our salvation, saith,
+  <i>He saved us according to his mercy</i>, &amp;c.</blockquote>
+
+In all Christian communities there have been and ever will be too many
+Christians in name only; &mdash; too many in belief and notion only: but
+likewise, I trust, in every acknowledged Church, Eastern or Western,
+Greek, Roman, Protestant, many of those in belief, more or less
+erroneous, who are Christians in faith and in spirit. <a name="fr16">And</a> I neither do
+nor can think, that any pious member of the Church of Rome did ever in
+his heart attribute any merit to any work as being his work.<a href="#f16"><sup>12</sup></a> A
+grievous error and a mischievous error there was practically in mooting
+the question at all of the condignity of works and their rewards. In
+short, to attribute merit to any agent but God in Christ, our faith as
+Christians forbids us; and to dispute about the merit of works
+abstracted from the agent, common sense ought to forbid us.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section4f">A Supplication Made to the Council by Master Walter Travers</a></h4><br>
+
+<i>Ib.</i> p. 698.
+
+ <blockquote> I said directly and plainly to all men's understanding, that it was
+  not indeed to be doubted, but many of the Fathers were saved; but the
+  means, said I, was not their ignorance, which excuseth no man with
+  God, but their knowledge and faith of the truth, which, it appeareth,
+  God vouchsafed them, by many notable monuments and records extant of
+  it in all ages.</blockquote>
+
+<a name="fr17">Not</a> certainly, if the ignorance proceeded directly or indirectly from a
+defect or sinful propensity of the will; but where no such cause is
+imaginable, in such cases this position of Master Travers is little less
+than blasphemous to the divine goodness, and in direct contradiction to
+an assertion of St. Paul's<a href="#f17"><sup>13</sup></a>, and to an evident consequence from our
+Saviour's own words on the polygamy of the fathers.<a href="#f18"><sup>14</sup></a><br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section4g">Answer to Travers</a></h4><br>
+
+<i>Ib.</i> p. 719.
+
+ <blockquote> The next thing discovered, is an opinion about the assurance of men's
+  persuasion in matters of faith. I have taught, he saith, 'That the
+  assurance of things which we believe by the word, is not so certain as
+  of that we perceive by sense.'</blockquote>
+
+A useful instance to illustrate the importance of distinct, and the
+mischief of equivocal or multivocal, terms. Had Hooker said that the
+fundamental truths of religion, though perhaps even more certain, are
+less evident than the facts of sense, there could have been no
+misunderstanding. Thus the demonstrations of algebra possess equal
+certainty with those of geometry, but cannot lay claim to the same
+evidence. Certainty is positive, evidence relative; the former, strictly
+taken, insusceptible of more or less, the latter capable of existing in
+many different degrees.<br>
+<br>
+Writing a year or more after the preceding note, I am sorry to say that
+Hooker's reasoning on this point seems to me sophistical throughout.
+That a man must see what he sees is no persuasion at all, nor bears the
+remotest analogy to any judgment of the mind. The question is, whether
+men have a clearer conception and a more stedfast conviction of the
+objective reality to which the image moving their eye appertains, than
+of the objective reality of the things and states spiritually discovered
+by faith. And this Travers had a right to question wherever a saving
+faith existed.<br>
+<br>
+August, 1826.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br>
+<br>
+<h4><a name="section4h">Sermon IV  a Remedy Against Sorrow and Fear</a></h4><br>
+
+<i>Ib.</i> p. 801.
+
+ <blockquote> In spirit I am with you to the world's end.</blockquote>
+
+O how grateful should I be to be made intuitive of the truth intended in
+the words &mdash; <i>In spirit I am with you!</i><br>
+<br>
+<br>
+<i>Ib.</i> p. 808.
+
+  <blockquote>Touching the latter affection of fear, which respecteth evils to come,
+  as the other which we have spoken of doth present evils; first, in the
+  nature thereof it is plain that we are not every future evil afraid.
+  Perceive we not how they, whose tenderness shrinketh at the least rase
+  of a needle's point, do kiss the sword that pierceth their souls quite
+  thorow?</blockquote>
+
+In this and in sundry similar passages of this venerable writer there is
+<img src="images/CG17.gif" width="162" height="28" alt="Greek: h_os emoige dokei"> a very plausible, but even therefore the
+more dangerous, sophism; but the due detection and exposure of which
+would exceed the scanty space of a marginal comment. Briefly, what does
+Hooker comprehend in the term 'pain?' Whatsoever the soul finds adverse
+to her well being, or incompatible with her free action? In this sense
+Hooker's position is a mere truism. But if pain be applied exclusively
+to the soul finding itself as life, then it is an error.<br>
+<br>
+<br>
+<i>Ib.</i> p. 811.
+
+  <blockquote>Fear then in itself being mere nature cannot in itself be sin, which
+  sin is not nature, but therefore an accessary deprivation.</blockquote>
+
+I suspect a misprint, and that it should be <i>depravation</i>. But if
+not nature, then it must be a super-induced and incidental depravation
+of nature. The principal, namely fear, is nature; but the sin, that is,
+that it is a sinful fear, is but an accessary<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f5"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp; The references are to Mr. Keble's edition (1836.) &mdash; Ed.<br>
+<a href="#section4">return to footnote mark</a><br>
+<br>
+<br>
+<a name="f6"><span style="color: #FF0000;">Footnote 2:</span></a> &nbsp; But see Mr. Keble's statement (Pref. xxix.), and the
+argument founded on discoveries and collation of MSS. since the note in
+the text was written. &mdash; Ed.<br>
+<a href="#fr6">return</a><br>
+<br>
+<br>
+<a name="f7"><span style="color: #FF0000;">Footnote 3:</span></a> &nbsp; See Mr. Coleridge's work <i>On the constitution of the Church
+and State according to the idea of each.</i> &mdash; Ed.<br>
+<a href="#fr7">return</a><br>
+<br>
+<br>
+<a name="f8"><span style="color: #FF0000;">Footnote 4:</span></a> &nbsp; See E. P. I. ii. 3. p. 252. &mdash; Ed.<br>
+<a href="#fr8">return</a><br>
+<br>
+<br>
+<a name="f9"><span style="color: #FF0000;">Footnote 5:</span></a> &nbsp; See the <i>Church and State,</i> in which the <i>ecclesia</i> or
+Church in Christ, is distinguished from the <i>enclesia</i>, or national
+Church. &mdash; Ed.<br>
+<a href="#fr9">return</a><br>
+<br>
+<br>
+<a name="f10"><span style="color: #FF0000;">Footnote 6:</span></a> &nbsp; See the essays generally from the fourth to the ninth, both
+inclusively, in Vol. III 3rd edition, more especially, the fifth
+essay. &mdash; Ed.<br>
+<a href="#fr10">return</a><br>
+<br>
+<br>
+<a name="f11"><span style="color: #FF0000;">Footnote 7:</span></a> &nbsp; Part. I. c. i. vv. 151 &mdash; 6. &mdash; Ed.<br>
+<a href="#fr11">return</a><br>
+<br>
+<br>
+<a name="f12"><span style="color: #FF0000;">Footnote 8:</span></a> &nbsp; See the essay on the idea of the Prometheus of Æschylus.
+<i>Literary Remains</i>, Vol. II p. 323. &mdash; Ed.<br>
+<a href="#fr12">return</a><br>
+<br>
+<br>
+<a name="f13"><span style="color: #FF0000;">Footnote 9:</span></a> &nbsp;
+
+ <blockquote> 'Every man is born an Aristotelian, or a Platonist. I do not think it
+  possible that any one born an Aristotelian can become a Platonist; and
+  I am sure no born Platonist can ever change into an Aristotelian. They
+  are the two classes of men, beside which it is next to impossible to
+  conceive a third. The one considers reason a quality, or attribute;
+  the other considers it a power. I believe that Aristotle never could
+  get to understand what Plato meant by an idea. ... Aristotle was, and
+  still is, the sovereign lord of the understanding; the faculty judging
+  by the senses. He was a conceptualist, and never could raise himself
+  into that higher state, which was natural to Plato, and has been so to
+  others, in which the understanding is distinctly contemplated, and, as
+  it were, looked down upon, from the throne of actual ideas, or living,
+  inborn, essential truths.'</blockquote>
+
+<i>Table Talk</i>, 2d Edit. p. 95. &mdash; Ed.<br>
+<a href="#fr13">return</a><br>
+<br>
+<br>
+<a name="f14"><span style="color: #FF0000;">Footnote 10:</span></a> &nbsp;See the <i>Church and State,</i> c. i. &mdash; Ed.<br>
+<a href="#fr14">return</a><br>
+<br>
+<br>
+<a name="f15"><span style="color: #FF0000;">Footnote 11:</span></a> &nbsp;See <i>post</i>. &mdash; Ed.<br>
+<a href="#fr15">return</a><br>
+<br>
+<br>
+<a name="f16"><span style="color: #FF0000;">Footnote 12:</span></a> &nbsp; But see the language of the Council of Trent:
+
+ <blockquote> Si quis dixerit justitiam acceptam non conservari <i>atque etiam
+  augeri coram. Deo per bona opera</i>; sed opera ipsa fructus solummodo
+  et signa esse justificationis adeptæ,<i> non autem ipsius augendæ
+  causam</i>; anathema sit. </blockquote>
+
+  <i>Sess</i>. VI. <i>Can</i>. 24.
+
+  <blockquote>... Si quis dixerit hominis justificati <i>bona opera</i> ita esse
+  dona Dei, <i>ut non sint etiam bona ipsius justificati merita</i>; aut
+  ipsum justificatum <i>bonis operibus</i>, quæ ab eo per Dei gratiam,
+  et Jesu Christi meritum, cujus vivum membrum est, fiunt, <i>non vere
+  mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si
+  tamen in gratia decesserit, conscecutionem atque etiam gloriæ
+  augmentum</i>, anathema sit. </blockquote>
+
+  <i>Ib. Can.</i> 32. &mdash; Ed.<br>
+<a href="#fr16">return</a><br>
+<br>
+<br>
+<a name="f17"><span style="color: #FF0000;">Footnote 13:</span></a> &nbsp; Rom. ii. 12. &mdash; Ed.<br>
+<a href="#fr17">return</a><br>
+<br>
+<br>
+<a name="f18"><span style="color: #FF0000;">Footnote 14:</span></a> &nbsp; Matt. xix. 8. &mdash; Ed.<br>
+<a href="#fr17">return</a><br>
+<br>
+
+<hr>
+<br>
+<br>
+<h2><a name="section5"></a>Notes on Field on the Church<a href="#f19"><span style="font-size: 70%;"><sup>1</sup></span></a></h2><br>
+
+<blockquote><i>Fly-leaf. &mdash; Hannah Scollock, her book, February 10</i>, 1787.<br><br>
+
+  This, Hannah Scollock! may have been the case;<br>
+  Your writing therefore I will not erase.<br>
+  But now this book, once yours, belongs to me,<br>
+  The Morning Post's and Courier's S. T. C.; &mdash; <br>
+  Elsewhere in College, knowledge, wit and scholerage<br>
+  To friends and public known, as S. T. Coleridge.<br>
+  Witness hereto my hand, on Ashly Green,<br>
+  One thousand, twice four hundred, and fourteen<br>
+  Year of our Lord &mdash; and of the month November,<br>
+  The fifteenth day, if right I do remember.</blockquote><br>
+<br>
+
+
+<a name="fr20">28</a> <i>March,</i> 1819.<a href="#f20"><sup>2</sup></a><br>
+<br>
+<b>My Dear Derwent</b>,<br>
+<br>
+   This one volume, thoroughly understood and appropriated, will place you
+in the highest ranks of doctrinal Church of England divines (of such as
+now are), and in no mean rank as a true doctrinal Church historian. <br>
+<br>
+Next
+to this I recommend Baxter's own <i>Life</i>, edited by Sylvester, with my
+marginal notes. Here, more than in any of the prelatical and Arminian
+divines from Laud to the death of Charles II, you will see the strength
+and beauty of the Church of England, that is, its liturgy, homilies, and
+articles. By contrasting, too, its present state with that which such
+excellent men as Baxter, Calamy, and the so called Presbyterian or
+Puritan divines, would have made it, you will bless it as the bulwark of
+toleration.<br>
+<br>
+Thirdly, you must read Eichorn's <i>Introduction to the Old and New
+Testament</i>, and the <i>Apocrypha</i>, and his comment on the <i>Apocalypse</i>; to all
+which my notes and your own previous studies will supply whatever
+antidote is wanting; &mdash; these will suffice for your Biblical learning, and
+teach you to attach no more than the supportable weight to these and
+such like outward evidences of our holy and spiritual religion.<br>
+<br>
+So having done, you will be in point of professional knowledge such a
+clergyman as will make glad the heart of your loving father,<br>
+<br>
+<b>S. T .Coleridge.</b><br>
+<br>
+<b>N. B</b>. &mdash; See Book iv Chap. 7, p. 351, both for a masterly confutation of
+the Paleyo-Grotian evidences of the Gospel, and a decisive proof in what
+light that system was regarded by the Church of England in its best age.
+Like Grotius himself, it is half way between Popery and Socinianism.<br>
+<br>
+<br>
+B. i. c. 3. p. 5.
+
+  <blockquote>But men desired only to be like unto God in omniscience and the
+  general knowledge of all things which may be communicated to a
+  creature, as in Christ it is to his human soul.</blockquote>
+
+Surely this is more than doubtful; and even the instance given is
+irreconcilable with Christ's own assertion concerning the last day,
+which must be understood of his human soul, by all who hold the faith
+delivered from the foundation, namely, his deity. Field seems to have
+excerpted this incautiously from the Schoolmen, who on this premiss
+could justify the communicability of adoration, as in the case of the
+saints. Omniscience, it may be proved, implies omnipotence. The fourth
+of the arguments in this section, and, as closely connected with it, the
+first (only somewhat differently stated) seem the strongest, or rather
+the only ones. For the second is a mere anticipation of the fourth, and
+all that is true in the third is involved in it.<br>
+<br>
+<br>
+<i>Ib.</i> c. 5. p. 9.
+
+ <blockquote> And began to speak with other tongues, as the Spirit gave them
+  utterance.</blockquote>
+
+That is, I humbly apprehend, in other than the Hebrew and Syrochaldaic
+languages, which (with rare and reluctant exceptions in favor of the
+Greek) were appropriated to public prayer and exhortation, just as the
+Latin in the Romish Church. The new converts preached and prayed, each
+to his companions in his and their dialect; &mdash; they were all Jews, but had
+assembled from all the different provinces of the Roman and Parthian
+empires, as the Quakers among us to the yearly meeting in London; this
+was a sign, not a miracle. The miracle consisted in the visible and
+audible descent of the Holy Ghost, and in the fulfilment of the prophecy
+of Joel, as explained by St. Peter himself. <i>Acts</i> ii. 15. <br>
+<br>
+<br>
+<i>Ib.</i> p. 10.
+
+ <blockquote> <i>Aliud est etymologia nominis et aliud significatio nominis.
+  Etymologia attenditur secundum id it quo imponitur nomen ad
+  significandum: nominis vero significatio secundum id ad quod
+  significandum imponitur.</i>  </blockquote>
+
+This passage from Aquinas would be an apt motto for a critique on Horne
+Tooke's Diversions of Purley. The best service of etymology is, when the
+sense of a word is still unsettled, and especially when two words have
+each two meanings; A=a-b, and B=a-b, instead of A=a and B=b. Thus reason
+and understanding as at present popularly confounded. Here the
+<i>etyma, &mdash; ratio,</i> the relative proportion of thoughts and
+things, &mdash; and understanding, as the power which substantiates
+<i>phænomena (substat eis)</i> &mdash; determine the proper sense. But most
+often the <i>etyma</i> being equivalent, we must proceed <i>ex
+arbitrio,</i> as 'law compels,' 'religion obliges;' or take up what had
+been begun in some one derivative. Thus 'fanciful' and 'imaginative,'
+are discriminated; &mdash; and this supplies the ground of choice for giving to
+fancy and imagination, each its own sense. Cowley is a fanciful writer,
+Milton an imaginative poet. <a name="fr21">Then</a> I proceed with the distinction, how ill
+fancy assorts with imagination, as instanced in Milton's Limbo.<a href="#f21"><sup>3</sup></a><br>
+<br>
+<br>
+<i>Ib.</i><br>
+<br>
+I should rather express the difference between the faithful of the
+Synagogue and those of the Church, thus: &mdash; That the former hoped
+generally by an implicit faith; &mdash; "It shall in all things be well with
+all that love the Lord; therefore it cannot but be good for us and well
+with us to rest with our forefathers." But the Christian hath an assured
+hope by an explicit and particular faith, a hope because its object is
+future, not because it is uncertain. The one was on the road journeying
+toward a friend of his father's, who had promised he would be kind to
+him even to the third and fourth generation. He comforts himself on the
+road, first, by means of the various places of refreshment, which that
+friend had built for travellers and continued to supply; and secondly,
+by anticipation of a kind reception at the friend's own mansion-house.
+But the other has received an express invitation to a banquet, beholds
+the preparations, and has only to wash and put on the proper robes, in
+order to sit down.<br>
+<br><br>
+
+<i>Ib.</i> p. 11.
+
+ <blockquote> The reason why our translators, in the beginning, did choose rather to
+  use the word 'congregation' than 'Church,' was not, as the adversary
+  maliciously imagineth, for that they feared the very name of the
+  Church; but because as by the name of religion and religious men,
+  ordinarily in former times, men understood nothing but <i>factitias
+  religiones</i>, as Gerson out of Anselme calleth them, that is, the
+  professions of monks and friars, so, &amp;c.</blockquote>
+
+<a name="fr22">For</a> the same reason the word <i>religion</i> for <img src="images/CG18.gif" width="81" height="28" alt="Greek: Thraeskia"> in St.
+James<a href="#f22"><sup>4</sup></a> ought now to be altered to ceremony or ritual. The whole
+version has by change of language become a dangerous mistranslation, and
+furnishes a favorite text to our moral preachers, Church Socinians and
+other christened pagans now so rife amongst us. What was the substance
+of the ceremonial law is but the ceremonial part of the Christian
+religion; but it is its solemn ceremonial law, and though not the same,
+yet one with it and inseparable, even as form and substance. Such is St.
+James's doctrine, destroying at one blow Antinomianism and the Popish
+popular doctrine of good works.<br>
+<br>
+<br>
+<i>Ib.</i> c. 18. p. 27.
+
+  <blockquote>But if the Church of God remains in Corinth, where there were
+  <i>divisions, sects, emulations</i>, &amp;c. ... who dare deny those societies
+  to be the Churches of God, wherein the tenth part of these horrible
+  evils and abuses is not to be found?</blockquote>
+
+It is rare to meet with sophistry in this sound divine; but here he
+seems to border on it. For first the Corinthian Church upon admonition
+repented of its negligence; and secondly, the objection of the Puritans
+was, that the constitution of the Church precluded discipline.<br>
+<br>
+<br>
+B. II. c. 2. p. 31.<br>
+<br>
+'Miscreant' is twice used in this page in its original sense of
+misbeliever.<br>
+<br>
+<br>
+<i>Ib</i>. c. 4. p. 35.<br>
+<br>
+'<a name="fr23">Discourse</a>' is here used for the discursive acts of the understanding,
+even as 'discursive, is opposed to 'intuitive' by Milton<a href="#f23"><sup>5</sup></a> and
+others. Thus understand Shakspeare's "discourse of reason" for those
+discursions of mind which are peculiar to rational beings.<br>
+<br>
+<br>
+B. III. c. 1.p. 53.
+
+  <blockquote>The first publishers of the Gospel of Christ delivered a rule of faith
+  to the Christian Churches which they founded, comprehending all those
+  articles that are found in that <i>epitome</i> of Christian religion, which
+  we call the Apostles' Creed.</blockquote>
+
+This needs proof. I rather believe that the so called Apostles' Creed
+was really the Creed of the Roman or Western church, (and possibly in
+its present form, the catechismal rather than the baptismal creed), &mdash; and
+that other churches in the East had Creeds equally ancient, and, from
+their being earlier troubled with Anti Trinitarian heresies, more
+express on the divinity of Christ than the Roman.<br>
+<br><br>
+
+<i>Ib.</i> p. 58.
+
+ <blockquote> Fourthly, that it is no less absurd to say, as the Papists do, that
+  our satisfaction is required as a condition, without which Christ's
+  satisfaction is not appliable unto us, than to say, Peter hath paid
+  the debt of John, and he to whom it was due accepteth of the same
+  payment, conditionally if he pay it himself also.</blockquote>
+
+This<a href="#f24"><sup>6</sup></a> propriation of a <a name="fr24">metaphor</a>, namely, forgiveness of sin and
+abolition of guilt through the redemptive power of Christ's love and of
+his perfect obedience during his voluntary assumption of humanity,
+expressed, on account of the sameness of the consequences in both cases,
+by the payment of a debt for another, which debt the payer had not
+himself incurred, &mdash; the propriation of this, I say, by transferring the
+sameness from the consequents to the antecedents is the one point of
+orthodoxy (so called, I mean) in which I still remain at issue. It seems
+to me so evidently a <img src="images/CG19.gif" width="236" height="29" alt="Greek: metábasis eis allo génos."> A metaphor is an
+illustration of something less known by a more or less partial
+identification of it with something better understood. Thus St. Paul
+illustrates the consequences of the act of redemption by four different
+metaphors drawn from things most familiar to those, for whom it was to
+be illustrated, namely, sin-offerings or sacrificial expiation;
+reconciliation; ransom from slavery; satisfaction of a just creditor by
+vicarious payment of the debt. These all refer to the consequences of
+redemption. <br>
+<br>
+Now, St. John without any metaphor declares the mode by and
+in which it is effected; for he identifies it with a fact, not with a
+consequence, and a fact too not better understood in the one case than
+in the other, namely, by generation and birth. There remains, therefore,
+only the redemptive act itself, and this is transcendant, ineffable, and
+<i>a fortiori</i>, therefore, inexplicable. Like the act of primal apostasy,
+it is in its own nature a mystery, known only through faith in the
+spirit.<br>
+<br>
+James owes John £100, which (to prevent James's being sent to
+prison) Henry pays for him; and John has no longer any claim. But James
+is cruel and ungrateful to Mary, his tender mother. Henry, though no
+relation, acts the part of a loving and dutiful son to Mary. But will
+this satisfy the mother's claims on James, or entitle him to her esteem,
+approbation, and blessing? If, indeed, by force of Henry's example or
+persuasion, or any more mysterious influence, James repents and becomes
+himself a good and dutiful child, then, indeed, Mary is wholly
+satisfied; but then the case is no longer a question of debt in that
+sense in which it can be paid by another, though the effect, of which
+alone St. Paul was speaking, is the same in both cases to James as the
+debtor, and to James as the undutiful son. He is in both cases liberated
+from the burthen, and in both cases he has to attribute his exoneration
+to the act of another; as cause simply in the payment of the debt, or as
+likewise <i>causa causæ</i> in James's reformation. Such is my present
+opinion: God grant me increase of light either to renounce or confirm it.<br>
+<br>
+Perhaps the different terms of the above position may be more clearly
+stated thus:
+<ol type="1">
+<li><i>agens causator</i></li>
+<li><i>actus causativus: </i></li>
+<li><i>effectus causatus:</i></li>
+<li><i>consequentia ab effecto.</i></li>
+</ol>
+<ol type="1">
+<li>The co-eternal Son of the living God, incarnate, tempted, crucified,
+resurgent, communicant of his spirit, ascendant, and obtaining for his
+church the descent of the Holy Ghost.</li>
+
+<li>A spiritual and transcendant mystery. </li>
+
+<li>The being born anew, as before in the flesh to the world, so now in
+the spirit to Christ: where the differences are, the spirit opposed to
+the flesh, and Christ to the world; the <i>punctum indifferens</i>, or
+combining term, remaining the same in both, namely, a birth.</li>
+
+<li>Sanctification from sin and liberation from the consequences of sin,
+with all the means and process of sanctification, being the same for the
+sinner relatively to God and his own soul, as the satisfaction of a
+creditor for a debt, or as the offering of an atoning sacrifice for a
+transgressor of the law; as a reconciliation for a rebellious son or a
+subject to his alienated parent or offended sovereign; and as a ransom
+is for a slave in a heavy captivity.</li>
+</ol>
+Now my complaint is that our systematic divines transfer the paragraph 4
+to the paragraphs 2 and 3, interpreting <i>proprio sensu et ad totum
+</i>what is affirmed <i>sensu metaphorico et ad partem</i>, that is,
+<i>ad consequentia a regeneratione effecta per actum causativum primi
+agentis, uempe <img src="images/CG20.gif" width="61" height="28" alt="Greek: Logou"> redemptoris</i>, and by this
+interpretation substituting an identification absolute for an equation
+proportional.<br>
+<br>
+4th May, 1819.<br>
+<br><br>
+
+<i>Ib.</i> p. 62.
+
+  <blockquote>Personality is nothing but the existence of nature itself.</blockquote>
+
+God alone had his nature in himself; that is, God alone contains in
+himself the ground of his own existence. But were this definition of
+Field's right, we might predicate personality of a worm, or wherever we
+find life. Better say, &mdash; personality is individuality existing in itself,
+but with a nature as its ground.  <br>
+<br>
+<br>
+<i>Ib.</i> p.66.
+
+  <blockquote>Accursing Eutyches as a heretic.</blockquote>
+
+It puzzles me to understand what sense Field gave to the word, heresy.
+Surely every slight error, even though persevered in, is not to be held
+a heresy, or its asserters accursed. The error ought at least to respect
+some point of faith essential to the great ends of the Gospel. Thus the
+phrase 'cursing Eutyches,' is to me shockingly unchristian. I could not
+dare call even the opinion cursed, till I saw how it injured the faith
+in Christ, weakened our confidence in him, or lessened our love and
+gratitude.  <br>
+<br>
+<br>
+<i>Ib.</i> p.71.
+
+  <blockquote><i>If ye be circumcised ye are fallen from grace, and Christ
+can profit you nothing.</i>  </blockquote>
+
+It seems impossible but that these words had a relation to the
+particular state of feeling and belief, out of which the anxiety to be
+circumcised did in those particular persons proceed, and not absolutely,
+and at all times to the act itself, seeing that St. Paul himself
+circumcised Timothy from motives of charity and prudence.<br>
+<br>
+<br>
+<i>Ib.</i> c.3. p.76.
+
+  <blockquote>The things that pertain to the Christian faith and religion are of two
+  sorts; for there are some things <i>explicite</i>, some things
+  <i>implicite credenda</i>; that is, there are some things that must be
+  particularly and expressly known and believed, as that the Father is
+  God, the Son is God and the Holy Ghost God, and yet they are not three
+  Gods but one God; and some other, which though all men, at all times,
+  be not bound upon the peril of damnation to know and believe
+  expressly, yet whosoever will be saved must believe them at least
+  <i>implicite</i>, and in generality, as that Joseph, Mary, and Jesus
+  fled into Egypt.</blockquote>
+
+Merciful Heaven! Eternal misery and the immitigable wrath of God, and
+the inextinguishable fire of hell amid devils, parricides, and haters of
+God and all goodness &mdash; this is the verdict which a Protestant divine
+passes against the man, who though sincerely believing the whole Nicene
+creed and every doctrine and precept taught in the New Testament, and
+living accordingly, should yet have convinced himself that the first
+chapters of St. Matthew and St. Luke were not parts of the original
+Gospels!<br>
+<br>
+<br>
+<i>Ib.</i> p.77.
+
+  <blockquote>So in the beginning, Nestorius did not err, touching the unity of
+  Christ's person in the diversity of the natures of God and man; but
+  only disliked that Mary should be called the mother of God: which form
+  of speaking when some demonstrated to be very fitting and unavoidable,
+  if Christ were God and man in the unity of the same person, he chose
+  rather to deny the unity of Christ's person than to acknowledge his
+  temerity and rashness in reproving that form of speech, which the use
+  of the church had anciently received and allowed.</blockquote>
+
+A false charge grounded on a misconception of the Syriac terms.
+Nestorius was perfectly justifiable in his rejection of the epithet
+<img src="images/CG21.gif" width="106" height="32" alt="Greek: theotókos"> as applied to the mother of Jesus. The Church was
+even then only too ripe for the idolatrous <i>hyper-dulia</i> of the
+Virgin. Not less weak is Field's defence of the propriety of the term.
+Set aside all reference to this holy mystery, and let me ask, I trust
+without offence, whether by the same logic a mule's dam might not be
+called <img src="images/CG22.gif" width="122" height="30" alt="Greek: hippotókos"> because the horse and ass were united in one
+and the same subject. The difference in the perfect God and perfect man
+does not remove the objection: for an epithet, which conceals half of a
+truth, the power and special concerningness of which, relatively to our
+redemption by Christ, depends on our knowledge of the whole, is a
+deceptive and a dangerously deceptive epithet.  <br>
+<br><br>
+
+<i>Ib.</i> c.20. p.110.
+
+  <blockquote>Thus, then, the Fathers did sometimes, when they had particular
+  occasions to remember the Saints, and to speak of them, by way of
+  <i>apostrophe</i>, turn themselves unto them, and use words of
+  doubtful compellation, praying them, if they have any sense of these
+  inferior things, to be remembrancers to God for them.</blockquote>
+
+The distinct gradations of the process, by which commemoration and
+rhetorical apostrophes passed finally into idolatry, supply an analogy
+of mighty force against the heretical <i>hypothesis </i>of the modern
+Unitarians. Were it true, they would have been able to have traced the
+progress of the Christolatry from the lowest sort of <i>Christodulia</i>
+with the same historical distinctness against the universal Church, that
+the Protestants have that of hierolatry against the Romanists. The
+gentle and soft censures which our divines during the reign of the
+Stuarts pass on the Roman Saint worship, or hieroduly, as an
+inconvenient superstition, must needs have alarmed the faithful
+adherents to the Protestantism of Edward VI and the surviving exiles of
+bloody Queen Mary's times, and their disciples.<br>
+<br>
+<br>
+<i>Ib.</i> p.111.
+
+ <blockquote> The miracles that God wrought in times past by them made many to
+  attribute more to them than was fit, as if they had a generality of
+  presence, knowledge, and working; but the wisest and best advised
+  never durst attribute any such thing unto them.</blockquote>
+
+To a truly pious mind awfully impressed with the surpassing excellency
+of God's ineffable love to fallen man, in the revelation of himself to
+the inner man through the reason and conscience by the spiritual light
+and substantiality  &mdash; (for the conscience is to the spirit or reason what
+the understanding is to the sense, a substantiative power); this
+consequence of miracles is so fearful, that it cannot but redouble his
+zeal against that fashion of modern theologists which would convert
+miracles from a motive to attention and solicitous examination, and at
+best from a negative condition of revelation, into the positive
+foundation of Christian faith.
+
+<i>Ib.</i>c.22. p.116.
+
+  <blockquote>But if this be as vile a slander as ever Satanist devised, the Lord
+  reward them that have been the authors and advisers of it according
+  to their works.</blockquote>
+
+O no! no! this the good man did not utter from his heart, but from his
+passion. A vile and wicked slander it was and is. O may God have turned
+the hearts of those who uttered it, or may it be among their unknown
+sins done in ignorance, for which the infinite merits of Christ may
+satisfy! I am most assured that if Dr. Field were now alive, or if any
+one had but said this to him, he would have replied  &mdash; "I thank thee,
+brother, for thy Christian admonition. Add thy prayer, and pray God to
+forgive me my inconsiderate zeal!"
+<br>
+<br>
+<br>
+<i>Ib.</i> c. 23. p. 119.
+
+  <blockquote>For what rectitude is due to the specifical act of hating God? or what
+  rectitude is it capable of?</blockquote>
+
+
+Is this a possible act to any man understanding by the word God what we
+mean by God?  <br>
+<br>
+<br>
+<i>Ib.</i> p. 129.<br>
+<br>
+It is this complicated dispute, as to the origin and permission of evil,
+which supplies to atheism its most plausible, because its only moral,
+arguments; but more especially to that species of atheism which existed
+in Greece in the form of polytheism, admitting moral and intelligent
+shapers and governors of the world, but denying an intelligent ground,
+or self-conscious Creator of the universe; their gods being themselves
+the offspring of chaos and necessity, that is, of matter and its
+essential laws or properties. The Leibnitzian distinction of the Eternal
+Reason, or nature of God, <img src="images/CG23.gif" width="95" height="25" alt="Greek:  tò theion"> (the <img src="images/CG24.gif" width="160" height="29" alt="Greek: nous kaì
+anágkae"> of Timæus Locrus) from the will or personal attributes of God
+ &mdash; <img src="images/CG25a.gif" width="504" height="27" alt="Greek: thélaema kaì boúlaesis &mdash; agathou patròs agathòn boúlaema"><img src="images/CG25b.gif" width="54" height="29" alt="see previous image">
+ &mdash; planted the germ of the only possible solution, or rather perhaps, in
+words less exceptionable and more likely to be endured in the schools of
+modern theology, brought forward the truth involved in Behmen's too bold
+distinction of God and the ground of God; &mdash; who yet in this is to be
+excused, not only for his good aim and his ignorance of scholastic
+terms, but likewise because some of the Fathers expressed themselves no
+less crudely in the other extreme; though it is not improbable that the
+meaning was the same in both. At least Behmen constantly makes
+self-existence a positive act, so as that by an eternal <img src="images/CG26.gif" width="113" height="30" alt="Greek:
+perich_óraesis"> or mysterious intercirculation God wills himself out of
+the <i>ground</i> <img src="images/CG27.gif" width="254" height="29" alt="(Greek: tò theion &mdash; tò hèn kaì pan
+">), &mdash; <i>indifferentia
+absoluta realitatis infinitæ et infinitæ potentialitatis</i>)  &mdash; and
+again by his will, as God existing, gives being to the ground, <img src="images/CG28a.gif" width="262" height="32" alt="Greek:
+autogenàes &mdash; autophylàes &mdash; uhios heautou"><img src="images/CG28b.gif" width="68" height="30" alt="see previous image
+">. <i>Solus Deus est; &mdash; itaque
+principium, qui ex seipso dedit sibi ipse principium. Deus ipse sui
+origo est, suæque causa substantiæ, id quod est, ex se et in se
+continens. Ex seipso procreatus ipse se fecit</i>, &amp;c., of Synesius,
+Jerome, Hilary, and Lactantius and others involve the same conception.<br>
+<br>
+<br>
+<i>Ib.</i> c.27. p.140.
+
+  <blockquote>The seventh is the heresy of Sabellius, which he saith was revived by
+  Servetus. So it was indeed, that Servetus revived in our time the
+  damnable heresy of Sabellius, long since condemned in the first ages
+  of the Church. But what is that to us? How little approbation he found
+  amongst us, the just and honourable proceeding against him at Geneva
+  will witness to all posterity.</blockquote>
+
+<a name="fr25">Shocking</a> as this act must and ought to be to all Christians at present;
+yet this passage and a hundred still stronger from divines and Church
+letters contemporary with Calvin, prove Servetus' death not to be
+Calvin's guilt especially, but the common <i>opprobrium</i> of all
+European Christendom, &mdash; of the Romanists whose laws the Senate of Geneva
+followed, and from fear of whose reproaches (as if Protestants favoured
+heresy) they executed them, &mdash; and of the Protestant churches who
+applauded the act and returned thanks to Calvin and the Senate for
+it.<a href="#f25"><sup>7</sup></a><br>
+<br>
+<br>
+<i>Ib.</i> c. 30. p. 143.
+
+ <blockquote> The twelfth heresy imputed to us is the heresy of Jovinian, concerning
+  whom we must observe, that Augustine ascribeth unto him two opinions
+  which Hierome mentioneth not; who yet was not likely to spare him, if
+  he might truly have been charged with them. The first, that Mary
+  ceased to be a virgin when she had borne Christ; the second, that all
+  sins are equal.</blockquote>
+
+Neither this nor that is worthy the name of opinion; it is mere
+unscriptural, nay, anti-scriptural gossiping. Are we to blame, or not
+rather to praise, the anxiety manifested by the great divines of the
+church of England under the Stuarts not to remove further than necessary
+from the Romish doctrines? Yet one wishes a bolder method; for example,
+as to Mary's private history after the conception and birth of Christ,
+we neither know nor care about it. <br>
+<br>
+<br>
+<i>Ib.</i> c. 31. p. 146.
+
+  <blockquote>For the opinions wherewith Hierome chargeth him, this we briefly
+  answer. First, if he absolutely denied that the Saints departed do
+  pray for us, as it seemeth he did by Hierome's reprehension, we think
+  he erred.</blockquote>
+
+Yet not heretically; and if he meant only that we being wholly ignorant,
+whether they do or no, ought to act as if we knew they did not, he is
+perfectly right; for whatever ye do, do it in faith. As to the ubiquity
+of saints, it is Jerome who is the heretic, nay, idolater, if he reduced
+his opinion to practice. It perplexes me, that Field speaks so
+doubtingly on a matter so plain as the incommunicability of
+omnipresence.  <br>
+<br>
+<br>
+<i>Ib.</i> c. 32. p. 147.
+
+ <blockquote> Touching the second objection, that Bucer and Calvin deny original
+  sin, though not generally, as did Zuinglius, yet at least in the
+  children of the faithful. If he had said that these men affirm the
+  earth doth move, and the heavens stand still, he might have as soon
+  justified it against them, as this he now saith.</blockquote>
+
+Very noticeable. <a name="fr26">A</a> similar passage occurs even so late as in Sir Thomas
+Brown, just at the dawn of the Newtonian system, and after Kepler. What
+a lesson of diffidence!<a href="#f26"><sup>8</sup></a><br>
+<br>
+<br>
+<i>Ib.</i> p. 148.
+
+ <blockquote> For we do not deny the distinction of venial and mortal sins; but do
+  think, that some sins are rightly said to be mortal and some venial;
+  not for that some are worthy of eternal punishment and therefore named
+  mortal, others of temporal only, and therefore judged venial as the
+  Papists imagine: but for that some exclude grace out of that man in
+  which they are found and so leave him in a state wherein he hath
+  nothing in himself that can or will procure him pardon: and other,
+  which though in themselves considered, and never remitted, they be
+  worthy of eternal punishment, yet do not so far prevail as to banish
+  grace, the fountain of remission of all misdoings.</blockquote>
+
+Would not the necessary consequence of this be, that there are no
+actions that can be pronounced mortal sins by mortals; and that what we
+might fancy venial might in individual cases be mortal and <i>vice
+versa</i>.<br>
+<br>
+<br>
+<i>Ib.</i>
+
+ <blockquote> First, because every offence against God may justly be punished by him
+  in the strictness of his righteous judgments with eternal death, yea,
+  with annihilation; which appeareth to be most true, for that there is
+  no punishment so evil, and so much to be avoided, as the least sin
+  that may be imagined. So that a man should rather choose eternal
+  death, yea, utter annihilation, than commit the least offence in the
+  world.</blockquote>
+
+I admit this to be Scriptural; but what is wanted is, clearly to state
+the difference between eternal death and annihilation. For who would not
+prefer the latter, if the former mean everlasting misery? <br>
+<br>
+<br>
+<i> Ib</i>. c. 41. p. 62.
+
+ <blockquote> But he will say, Cyprian calleth the Roman Church the principal Church
+  whence sacerdotal unity hath her spring; hereunto we answer, that the
+  Roman Church, not in power of overruling all, but in order is the
+  first and principal; and that therefore while she continueth to hold
+  the truth, and encroacheth not upon the right of other Churches, she
+  is to have the priority; but that in either of these cases she may be
+  forsaken without breach of that unity, which is essentially required
+  in the parts of the Church.</blockquote>
+
+This is too large a concession. The real ground of the priority of the
+Roman see was that Rome, for the first three or perhaps four centuries,
+was the metropolis of the Christian world. Afterwards for the very same
+reason the Patriarch of New Rome or Constantinople claimed it; and never
+ceased to assert at least a co-equality. Had the Apostolic foundation
+been the cause, Jerusalem and Antioch must have had priority; not to add
+that the Roman Church was not founded by either Paul or Peter as is
+evident from the epistle to the Romans.<br>
+<br>
+<br>
+Append. B. III. p. 205.
+
+I do not think the attack on Transubstantiation the most successful
+point of the orthodox Protestant controversialists. The question is,
+what is meant in Scripture, as in <i>John</i> vi. by Christ's body or
+flesh and blood. Surely not the visible, tangible, accidental body, that
+is, a cycle of images and sensations in the imagination of the
+beholders; but his supersensual body, the <i>noumenon</i> of his human
+nature which was united to his divine nature. In this sense I understand
+the Lutheran ubiquity. But may not the "oblations" referred to by Field
+in the old canon of the Mass, have meant the alms, offerings always
+given at the Eucharist? If by "substance" in the enunciation of the
+article be meant <i>id quod vere est</i>, and if the divine nature be
+the sole <i>ens vere ens</i>, then it is possible to give a
+philosophically intelligible sense to Luther's doctrine of
+consubstantiation; at least to a doctrine that might bear the same
+name; &mdash; at all events the mystery is not greater than, if it be not
+rather the same as, the assumption of the human by the divine nature.
+Now for the possible conception of this we must accurately discriminate
+the <i>incompossibile negativum</i> from the <i>incompatibile
+privativum</i>. Of the latter are all positive imperfections, as error,
+vice, and evil passions; of the former simple limitation. Thus if
+<i>(per impossible)</i> human nature could make itself sinless and
+perfect, it would become or pass into God; and if God should abstract
+from human nature all imperfection, it might without impropriety be
+affirmed, even as Scripture doth affirm, that God assumed or took up
+into himself the human nature. Thus, to use a dim similitude and merely
+as a faint illustration, all materiality abstracted from a circle, it
+would become space, and though not infinite, yet one with infinite
+space. The mystery of omnipresence greatly aids this conception;
+<i>totus in omni parte</i>: and in truth this is the divine character of
+all the Christian mysteries, that they aid each other, and many
+incomprehensibles render each of them, in a certain qualified sense,
+less incomprehensible.<br>
+<br>
+<br>
+<i>Ib.</i>p. 208.
+
+ <blockquote> But first, it is impious to think of destroying Christ in any sort.
+  For though it be true, that in sacrificing of Christ on the altar of
+  the cross, the destroying and killing of him was implied, and this his
+  death was the life of the world, yet all that concurred to the killing
+  of him, as the Jews, the Roman soldiers, Pilate, and Judas sinned
+  damnably, and so had done, though they had shed his blood with an
+  intention and desire, that by it the world might be redeemed.</blockquote>
+
+Is not this going too far? Would it not imply almost that Christ himself
+could not righteously sacrifice himself, especially when we consider
+that the Romanists would have a right to say, that Christ himself had
+commanded it? <a name="fr27">But</a> Bellarmine's conceit<a href="#f27"><sup>9</sup></a> is so absurd that
+it scarce deserves the compliment of a serious confutation. For if
+sacramental being be opposed to natural or material, as <i>noumenon</i>
+to <i>phænomenon</i>, place is no attribute or possible accident of it
+<i>in se</i>; consequently, no alteration of place relatively to us can
+affect, much less destroy, it; and even were it otherwise, yet
+translocation is not destruction; for the body of Christ, according to
+themselves, doth indeed nourish our souls, even as a fish eaten sustains
+another fish, but yet with this essential difference, that it ceases not
+to be and remain itself, and instead of being converted converts; so
+that truly the only things sacrificed in the strict sense are all the
+evil qualities or deficiencies which divide our souls from Christ. <br>
+<br>
+<br>
+<i>Ib.</i> p. 218.
+
+  <blockquote>That which we do is done in remembrance of that which was then done;
+  for he saith, <i>Do this in remembrance of me.</i></blockquote>
+
+This is a <i>metastasis</i> of Scripture. <i>Do this in remembrance of
+me</i>, that is, that which Christ was then doing. But Christ was not
+then suffering, or dying on the cross.<br>
+<br>
+<br>
+<i>Ib.</i> p. 223.
+
+  <blockquote>That the Saints do pray for us <i>in genere</i>, desiring God to be
+  merciful to us, and to do unto us whatsoever in any kind he knoweth
+  needful for our good, there is no question made by us.</blockquote>
+
+To have placed this question in its true light, so as to have allowed
+the full force to the Scriptures asserting the communion of Saints and
+the efficacy of their intercession without undue concessions to the
+<i>hierolatria</i> of the Romish church, would have implied an
+acquaintance with the science of transcendental analysis, and an insight
+into the philosophy of ideas not to be expected in Field, and which was
+then only dawning in the mind of Lord Bacon. The proper reply to Brerely
+would be this: the communion and intercession of Saints is an idea, and
+must be kept such. But the Romish church has changed it away into the
+detail of particular and individual conceptions, and imaginations, into
+names and fancies.<br>
+<br>
+N. B. Instead of the 'Roman Catholic' read throughout in this and all
+other works, and everywhere and on all occasions, unless where the
+duties of formal courtesy forbid, say, the 'Romish anti-Catholic
+Church;' Romish &mdash; to mark that the corruptions in discipline, doctrine
+and practice do for the worst and far larger part owe both their origin
+and their perpetuation to the court and local tribunals of the city of
+Rome, and are not and never have been the catholic, that is, universal
+faith of the Roman empire, or even of the whole Latin or Western church;
+and anti-Catholic,  &mdash; because no other Church acts on so narrow and
+excommunicative a principle, or is characterized by such a jealous
+spirit of monopoly and particularism, counterfeiting catholicity by a
+negative totality and heretical self-circumscription, cutting off, or
+cutting herself off from, all the other members of Christ's Body.<br>
+<br>
+12th March, 1824.  <br>
+<br>
+It is of the utmost importance, wherever clear and distinct conceptions
+are required, to make out in the first instance whether the term in
+question, or the main terms of the question in dispute, represents or
+represent a fact or class of facts simply, or some self-established and
+previously known idea or principle, of which the facts are instances and
+realizations, or which is introduced in order to explain and account for
+the facts. Now the term 'merits,' as applied to Abraham and the saints,
+belongs to the former. It is a mere <i>nomen appellativum</i> of the
+facts.  <br>
+<br>
+<br>
+<i>Ib.</i> c. 5. p. 252.
+
+  <blockquote>The Papists and we agree that original sin is the privation of
+  original righteousness; but they suppose there was in nature without
+  that addition of grace, a power to do good, &amp;c.</blockquote>
+
+Nothing seems wanting to this argument but a previous definition and
+explanation of the term, 'nature.' Field appears to have seen the truth,
+namely, that nature itself is a peccant (I had almost said an unnatural)
+state, or rather no State at all, <img src="images/CG29.gif" width="244" height="27" alt="Greek: ou stásis all' apóstasis">.<br>
+<br>
+<br>
+<i>Ib.</i> c. 6. p. 269.
+
+  <blockquote>And surely the words of Augustine do not import that she had no sin,
+  but that she overcame it, which argueth a conflict; neither doth he
+  say he will acknowledge she was without sin, but that he will not move
+  any question touching her, in this dispute of sins and sinners.</blockquote>
+
+Why not say at once, that this anti-Scriptural superstition had already
+begun? I scarcely know whether to be pleased or grieved with that edging
+on toward the Roman creed, that exceeding, almost Scriptural, tenderness
+for the divines of the fourth, fifth, and sixth centuries, which
+distinguishes the Church of England dignitaries, from Elizabeth
+inclusively to our Revolution in 1688, from other Protestants.<br>
+<br>
+<br>
+<i>Ib.</i> c. 10. p. 279.  <br>
+<br>
+Derwent! should this page chance to fall under your eye, for my sake
+read, fag, subdue, and take up into your proper mind this chapter 10 of
+Free Will.<br>
+<br>
+<br>
+<i>Ib.</i> p. 281.
+
+  <blockquote>Of these five kinds of liberty, the two first agree only to God, so
+  that in the highest degree <img src="images/CG30.gif" width="155" height="30" alt="Greek: to autexoúsion">, that is, freedom
+  of will is proper to God only; and in this sense Calvin and Luther
+  rightly deny that the will of any creature is or ever was free.</blockquote>
+
+
+I add, except as in God, and God in us. Now the latter alone is will;
+for it alone is <i>ens super ens</i>. And here lies the mystery, which I
+dare not openly and promiscuously reveal.<br>
+<br>
+<br>
+<i>Ib.</i>
+
+  <blockquote>Yet doth not God's working upon the will take from it the power of
+  dissenting, and doing the contrary; but so inclineth it, that having
+  liberty to do otherwise, yet she will actually determine so.</blockquote>
+
+This will not do. Were it true, then my understanding would be free in a
+mathematical proportion; or the whole position amounts only to this,
+that the will, though compelled, is still the will. Be it so; yet not a
+free will. In short, Luther and Calvin are right so far. A creaturely
+will cannot be free; but the will in a rational creature may cease to be
+creaturely, and the creature, <img src="images/CG31.gif" width="121" height="30" alt="Greek: apóstasis"> finally cease in
+consequence; and this neither Luther nor Calvin seem to have seen. In
+short, where omnipotence is on one side, what but utter impotence can
+remain for the other? To make freedom possible, the <i>antithesis</i>
+must be removed. The removal of this <i>antithesis</i> of the creature
+to God is the object of the Redemption, and forms the glorious liberty
+of the Gospel. More than this I am not permitted to expose.  <br>
+<br>
+<br>
+<i>Ib.</i> p. 283.<br>
+<br>
+It is not given, nor is it wanting, to all men to have an insight into
+the mystery of the human will and its mode of inherence on the will
+which is God, as the ineffable <i>causa sui</i>; but this chapter will
+suffice to convince you that the doctrines of Calvin were those of
+Luther in this point; &mdash; that they are intensely metaphysical, and that
+they are diverse <i>toto genere</i> from the merely moral and
+psychological &mdash; tenets of the modern Calvinists. Calvin would have
+exclaimed, 'fire and fagots!' before he had gotten through a hundred
+pages of Dr. Williams's Modern Calvinism.<br>
+<br>
+<br>
+<i>Ib.</i> c. 11. p. 296.
+
+  <blockquote>Neither can Vega avoid the evidence of the testimonies of the Fathers,
+  and the decree of the Council of Trent, so that he must be forced to
+  confess that no man can so collectively fulfil the law as not to sin,
+  and consequently, that no man can perform that the law requireth.</blockquote>
+
+The paralogism of Vega as to this perplexing question seems to lurk in
+the position that God gives a law which it is impossible we should obey
+collectively. But the truth is, that the law which God gave, and which
+from the essential holiness of his nature it is impossible he should not
+have given, man deprived himself of the ability to obey. And was the law
+of God therefore to be annulled? Must the sun cease to shine because the
+earth has become a morass, so that even that very glory of the sun hath
+become a new cause of its steaming up clouds and vapors that strangle
+the rays? God forbid! <i>But for the law I had not sinned</i>. But had I
+not been sinful the law would not have occasioned me to sin, but would
+have clothed me with righteousness, by the transmission of its
+splendour. <i>Let God be just, and every man a liar</i>.<br>
+<br><br>
+
+B. iv. c. 4. p. 346.
+
+ <blockquote> The Church of God is named the 'Pillar of Truth;' not as if truth did
+  depend on the Church, &amp;c.</blockquote>
+
+
+Field might have strengthened his argument, by mention of the custom of
+not only affixing records and testimonials to the pillars, but books, &amp;c. <br>
+<br>
+<br>
+<i>Ib.</i> c. 7. p. 353.
+
+  <blockquote>Others therefore, to avoid this absurdity, run into that other before
+  mentioned, that we believe the things that are divine by the mere and
+  absolute command of our will, not finding any sufficient motives and
+  reasons of persuasion.</blockquote>
+
+Field, nor Count Mirandula have penetrated to the heart of this most
+fundamental question. In all proper faith the will is the prime agent,
+but not therefore the choice. You may call it reason if you will, but
+then carefully distinguish the speculative from the practical reason,
+and the reason itself from the understanding.<br>
+<br>
+<br>
+<i>Ib.</i> c. 8. p. 356.
+
+  <blockquote><i>Illius virtute</i> (saith he) <i>illuminati, jam non aut nostro, aut
+  aliorum judicio credimus a Deo esse Scripturam, sed supra humanum
+  judicium certo certius constituimus, non secus ac si ipsius Dei numen
+  illic intueremur, hominum ministerio ab ipsissimo Dei ore
+  fluxisse</i>.</blockquote>
+
+Greatly doth this fine passage need explanation, that knowing what it
+doth mean, the reader may understand what it doth not mean, nor of
+necessity imply. Without this insight, our faith may be terribly shaken
+by difficulties and objections. For example; If all the Scripture, then
+each component part; thence every faithful Christian infallible, and so
+on.<br>
+<br>
+<br>
+<i>Ib.</i> p. 357.
+
+ <blockquote> In the second the light of divine reason causeth approbation of that
+  they believe: in the third sort, the purity of divine understanding
+  apprehendeth most certainly the things believed, and causeth a
+  foretasting of those things that hereafter more fully shall be enjoyed.</blockquote>
+
+Here too Field distinguishes the understanding from the reason, as
+experience following perception of sense. But as perception through the
+mere presence of the object perceived, whether to the outward or inner
+sense, is not insight which belongs to the 'light of reason,' therefore
+Field marks it by 'purity' that is unmixed with fleshly sensations or
+the <i>idola</i> of the bodily eye. Though Field is by no means
+consistent in his <i>epitheta</i> of the understanding, he seldom
+confounds the word itself. In theological Latin, the understanding, as
+influenced and combined with the affections and desires, is most
+frequently expressed by <i>cor</i>, the heart. Doubtless the most
+convenient form of appropriating the terms would be to consider the
+understanding as man's intelligential faculty, whatever be its object,
+the sensible or the intelligible world; while reason is the tri-unity,
+as it were, of the spiritual eye, light, and object.<br>
+<br>
+<br>
+<i>Ib.</i> c. 10. p. 358.
+
+  <blockquote>Of the Papists preferring the Church's authority before the Scripture.</blockquote>
+
+Field, from the nature and special purpose of his controversy, is
+reluctant to admit any error in the Fathers, &mdash; too much so indeed; and
+this is an instance. We all know what we mean by the Scriptures, but how
+know we what they mean by the Church, which is neither thing nor person?
+But this is a very difficult subject.  <br>
+<br>
+<br>
+<i>Ib.</i> p. 359.
+
+ <blockquote> First, so as if the Church might define contrary to the Scriptures, as
+  she may contrary to the writings of particular men, how great soever.</blockquote>
+
+Verbally, the more sober divines of the Church of Rome do not assert
+this; but practically and by consequence they do. <a name="fr28">For</a> if the Church
+assign a sense contradictory to the true sense of the Scripture, none
+dare gainsay it.<a href="#f28"><sup>10</sup></a><br>
+<br>
+<br>
+<i>Ib.</i>
+
+  <blockquote>This we deny, and will in due place <i>improve</i> their error herein.</blockquote>
+
+That is, prove against, detect, or confute.<br>
+<br>
+<br>
+<i>Ib.</i> c. 11. p. 360.
+
+ <blockquote> If the comparison be made between the Church consisting of all the
+  believers that are and have been since Christ appeared in the flesh,
+  so including the Apostles, and their blessed assistants the
+  Evangelists, we deny not but that the Church is of greater authority,
+  antiquity, and excellency than the Scriptures of the New Testament, as
+  the witness is better than his testimony, and the law-giver greater
+  than the laws made by him, as Stapleton allegeth.</blockquote>
+
+The Scriptures may be and are an intelligible and real one, but the
+Church on earth can in no sense be such in and through itself, that is,
+its component parts, but only by their common adherence to the body of
+truth made present in the Scripture. Surely you would not distinguish
+the Scripture from its contents?<br>
+<br>
+<br>
+<i>Ib</i>. c. 12. p. 361.
+
+ <blockquote> For the better understanding whereof we must observe, as Occam fitly
+  noteth, that an article of faith is sometimes strictly taken only for
+  one of those divine verities, which are contained in the Creed of the
+  Apostles: sometimes generally for any catholic verity.</blockquote>
+
+I am persuaded, that this division will not bear to be expanded into all
+its legitimate consequences <i>sine periculo vel fidei vel
+charitatis</i>. I should substitute the following:
+<ol type="1">
+<li>The essentials of that saving faith, which having its root and its
+proper and primary seat in the moral will, that is, in the heart and
+affections, is necessary for each and every individual member of the
+church of Christ:</li>
+
+<li>Those truths which are essential and necessary in order to the
+logical and rational possibility of the former, and the belief and
+assertion of which are indispensable to the Church at large, as those
+truths without which the body of believers, the Christian world, could
+not have been and cannot be continued, though it be possible that in
+this body this or that individual may be saved without the conscious
+knowledge of, or an explicit belief in, them.</li>
+</ol><br>
+<br>
+<i>Ib.</i>
+
+ <blockquote> And therefore before and without such determination, men seeing
+  clearly the deduction of things of this nature from the former, and
+  refusing to believe them, are condemned of heretical pertinacy.</blockquote>
+
+Rather, I should think, of a nondescript lunacy than of heretical
+pravity. A child may explicitly know that 5 + 5 = 10, yet not see that
+therefore 10 - 5 = 5; but when he has seen it how he can refrain from
+believing the latter as much as the former, I have no conception. <br>
+<br>
+<br>
+<i> Ib.</i> c. 16. p. 367.
+
+ <blockquote> And the third of jurisdiction; and so they that have supreme power,
+  that is, the Bishops assembled in a general Council, may interpret the
+  Scriptures, and by their authority suppress all them that shall
+  gainsay such interpretations, and subject every man that shall disobey
+  such determinations as they consent upon, to excommunication and
+  censures of like nature.</blockquote>
+
+This would be satisfactory, if only Field had cleared the point of the
+communion in the Lord's Supper; whether taken spiritually, though in
+consequence of excommunication not ritually, it yet sufficeth to
+salvation. If so, excommunication is merely declarative, and the evil
+follows not the declaration but that which is truly declared, as when
+Richard says that Francis deserves the gallows, as a robber. The gallows
+depends on the fact of the robbery, not on Richard's saying.<br>
+<br>
+<br>
+<i>Ib.</i> c. 29. p. 391.
+
+ <blockquote> In the 1 Cor. 15. the Greek, that now is, hath in all copies; <i>the
+  first man was of the earth, earthly; the second man is the Lord from
+  heaven</i>. The latter part of this sentence Tertullian supposeth to
+  have been corrupted, and altered by the Marcionites. Instead of that
+  the Latin text hath; <i>the second man was from heaven, heavenly</i>,
+  as Ambrose, Hierome, and many of the Fathers read also. </blockquote>
+
+There ought to be, and with any man of taste there can be, no doubt that
+our version is the true one. <a name="fr29">That</a> of Ambrose and Jerome is worthy of
+mere rhetoricians; a flat formal play of <i>antithesis</i> instead of
+the weight and solemnity of the other.<a href="#f29"><sup>11</sup></a> According to the former the
+scales are even, in the latter the scale of Christ drops down at once,
+and the other flies to the beam like a feather weighed against a mass of
+gold.<br>
+<br>
+<br>
+Append. Part. I. s. 4. p. 752.
+
+  <blockquote>And again he saith, that every soul, immediately upon the departure
+  hence, is in this appointed invisible place, having there either pain,
+  or ease and refreshing; that there the rich man is in pain, and the
+  poor in a comfortable estate. For, saith he, why should we not think,
+  that the souls are tormented, or refreshed in this invisible place,
+  appointed for them in expectation of the future judgment?</blockquote>
+
+This may be adduced as an instance, specially, of the evil consequences
+of introducing the <i>idolon</i> of time as an <i>ens reale</i> into
+spiritual doctrines, thus understanding literally what St. Paul had
+expressed by figure and adaptation. Hence the doctrine of a middle
+state, and hence Purgatory with all its abominations; and an instance,
+generally, of the incalculable possible importance of speculative errors
+on the happiness and virtue of man-kind.<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+
+<br>
+<a name="f19"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp; Folio 1628. &mdash; Ed.<br>
+<a href="#section5">return</a><br>
+<br>
+<br>
+<a name="f20"><span style="color: #FF0000;">Footnote 2:</span></a> &nbsp; The following letter was written on, and addressed with,
+the book to the Rev. Derwent Coleridge. &mdash; Ed.<br>
+<a href="#fr20">return</a><br>
+<br>
+<br>
+<a name="f21"><span style="color: #FF0000;">Footnote 3:</span></a> &nbsp;<i>P. L.</i> III. 487. &mdash; Ed.<br>
+<a href="#fr21">return</a><br>
+<br>
+<br>
+<a name="f22"><span style="color: #FF0000;">Footnote 4:</span></a> &nbsp;i. 27. See <i>Aids to Reflection</i>. 3d <i>edit</i>. p. 17. n. &mdash; Ed.<br>
+<a href="#fr22">return</a><br>
+<br>
+<br>
+<a name="f23"><span style="color: #FF0000;">Footnote 5:</span></a> &nbsp;
+
+  <blockquote> &mdash;  &mdash; whence the soul<br>
+  Reason receives, and reason is her being,<br>
+  Discursive or intuitive. </blockquote>
+
+<i>P. L.</i> v. 426. &mdash; Ed.<br>
+<a href="#fr23">return</a><br>
+<br>
+<br>
+<a name="f24"><span style="color: #FF0000;">Footnote 6:</span></a> &nbsp; The reader of the <i>Aids to Reflection</i> will recognize in
+this note the rough original of the passages p. 313, &amp;c. of the 3d
+edition of that work. &mdash; Ed.<br>
+<a href="#fr24">return</a><br>
+<br>
+<br>
+<a name="f25"><span style="color: #FF0000;">Footnote 7:</span></a> &nbsp;See <i>Table Talk</i>, 2d edit. p. 283. Melancthon's words
+to Calvin are:
+
+<blockquote><i>Tuo judicio prorsus assentior. Affirmu etiam vestros
+magistratus juste fecisse, quod hominem blasphemum, re ordine judicata,
+interfecerunt.</i> </blockquote>
+
+14th Oct. 1554. &mdash; Ed.<br>
+<a href="#fr25">return</a><br>
+<br>
+<br>
+
+<a name="f26"><span style="color: #FF0000;">Footnote 8:</span></a> &nbsp;
+
+ <blockquote> 'But to circle the earth, <i>as the heavenly bodies do</i>,' &amp;c.
+  'So we may see that the opinion of Copernicus touching the rotation of
+  the earth, which astronomy itself cannot correct, because it is not
+  repugnant to any of the <i>phænomena</i>, yet <i>natural history may
+  correct</i>.'</blockquote>
+
+  <i>Advancement of Learning</i>, B. II. &mdash; Ed.<br>
+<a href="#fr26">return</a><br>
+<br>
+<br>
+<a name="f27"><span style="color: #FF0000;">Footnote 9:</span></a> &nbsp;That Christ had a twofold being, natural and sacramental;
+that the Jews destroyed and sacrificed his natural being, and that
+Christian priests destroy and sacrifice in the Mass his sacramental
+being. &mdash; Ed.<br>
+<a href="#fr27">return</a><br>
+<br>
+<br>
+<a name="f28"><span style="color: #FF0000;">Footnote 10:</span></a> &nbsp;
+
+<blockquote><i>Fides catholica</i>, says Bellarmine, <i>docet omnem
+virtutem esse bonam, omne vitium esse malum. Si autem erraret Papa
+præcipiendo vitia vel prohibendo virtutes, teneretur Ecclesia credere
+vitia esse bona et virtutes malas, nisi vellet contra conscientiam
+peccare.</i></blockquote>
+
+<i>De Pont. Roman</i>. IV. 5. &mdash; Ed.<br>
+<a href="#fr28">return</a><br>
+<br>
+<br>
+<a name="f29"><span style="color: #FF0000;">Footnote 11:</span></a> &nbsp;The ordinary Greek text is:
+
+<blockquote><img src="images/CG32a.gif" width="293" height="31" alt="Greek: ho deúteros anthropos, ho Kyrios ex ouranou"><img src="images/CG32b.gif" width="209" height="33" alt="see previous image"></blockquote>
+
+The Vulgate is:
+
+<blockquote><i>primus homo de terra,
+terrenus; secundus homo de c&oelig;lis, c&oelig;lestis.</i></blockquote>
+
+Ed.<br>
+<a href="#fr29">return</a><br>
+<br>
+
+<hr><br><br>
+
+<h2><a name="section6"></a>Notes on Donne<a href="#f29a"><span style="font-size: 70%;"><sup>1</sup></span></a></h2>
+<br>
+There have been many, and those illustrious, divines in our Church from
+Elizabeth to the present day, who, overvaluing the accident of
+antiquity, and arbitrarily determining the appropriation of the words
+'ancient,' 'primitive,' and the like to a certain date, as for example,
+to all before the fourth, fifth, or sixth century, were resolute
+protesters against the corruptions and tyranny of the Romish hierarch,
+and yet lagged behind Luther and the Reformers of the first generation.
+Hence I have long seen the necessity or expedience of a threefold
+division of divines. There are many, whom God forbid that I should call
+Papistic, or, like Laud, Montague, Heylyn, and others, longing for a
+Pope at Lambeth, whom yet I dare not name Apostolic. Therefore I divide
+our theologians into,
+<ol type="1">
+<li>Apostolic or Pauline:</li>
+<li>Patristic:</li>
+<li>Papal.</li>
+</ol>
+Even in Donne, and still more in Bishops Andrews and Hackett, there is a
+strong Patristic leaven. In Jeremy Taylor this taste for the Fathers and
+all the Saints and Schoolmen before the Reformation amounted to a
+dislike of the divines of the continental Protestant Churches, Lutheran
+or Calvinistic. But this must, in part at least, be attributed to
+Taylor's keen feelings as a Carlist, and a sufferer by the Puritan
+anti-prelatic party.<br>
+<br>
+I would thus class the pentad of operative Christianity: &mdash; <br>
+<br>
+<table summary="pentad of operative Christianity" border="0" cellspacing="2" cellpadding="25">
+<tr align="center">
+	<td></td>
+	<td bgcolor="#99FFFF"><i>Prothesis</i><br>
+	<br>
+	<b>Christ the Word</b></td>
+	<td></td>
+</tr>
+<tr align="center">
+	<td bgcolor="#99FFFF"><i>Thesis</i><br>
+	<br>
+	<b>The Scriptures</b></td>
+	<td bgcolor="#99FFFF"><i>Mesothesis</i><br>
+	<br>
+	<b>The Holy Spirit</b></td>
+	<td bgcolor="#99FFFF"><i>Antithesis</i><br>
+	<br>
+	<b>The Church</b></td>
+</tr>
+<tr align="center">
+	<td></td>
+	<td bgcolor="#99FFFF"><i>Synthesis</i><br>
+	<br>
+	<b>The Preacher</b></td>
+	<td></td>
+</tr>
+</table><br>
+<br>
+The Papacy elevated the Church to the virtual exclusion or suppression
+of the Scriptures: the modern Church of England, since Chillingworth,
+has so raised up the Scriptures as to annul the Church; both alike have
+quenched the Holy Spirit, as the <i>mesothesis</i> of the two, and
+substituted an alien compound for the genuine Preacher, who should be
+the <i>synthesis</i> of the Scriptures and the Church, and the sensible
+voice of the Holy Spirit.<br>
+<br>
+<br>
+Serm. I. Coloss. i. 19, 20. p. 1.  <br>
+<i>Ib.</i> E.
+
+  <blockquote>What could God pay for me? What could God suffer? God himself could
+  not; and therefore God hath taken a body that could. </blockquote>
+
+God forgive me, &mdash; or those who first set abroad this strange <img src="images/CG33.gif" width="243" height="28" alt="Greek:
+metábasis eis allo génos,"> this debtor and creditor scheme of expounding
+the mystery of Redemption, or both! But I never can read the words, 'God
+himself could not; and therefore took a body that could' &mdash; without being
+reminded of the monkey that took the cat's paw to take the chestnuts out
+of the fire, and claimed the merit of puss's sufferings. I am sure,
+however, that the ludicrous images, under which this gloss of the
+Calvinists embodies itself to my fancy, never disturb my recollections
+of the adorable mystery itself. It is clear that a body, remaining a
+body, can only suffer as a body: for no faith can enable us to believe
+that the same thing can be at once A. and not A. Now that the body of
+our Lord was not transelemented or transnatured by the <i>pleroma</i>
+indwelling, we are positively assured by Scripture. Therefore it would
+follow from this most unscriptural doctrine, that the divine justice had
+satisfaction made to it by the suffering of a body which had been
+brought into existence for this special purpose, in lieu of the debt of
+eternal misery due from, and leviable on, the bodies and souls of all
+mankind! It is to this gross perversion of the sublime idea of the
+Redemption by the cross, that we must attribute the rejection of the
+doctrine of redemption by the Unitarian, and of the Gospel <i>in
+toto</i> by the more consequent Deist.<br>
+<br>
+<br>
+<i>Ib.</i> p. 2. C.
+
+  <blockquote>And yet, even this dwelling fullness, even in this person Christ
+  Jesus, by no title of merit in himself, but only <i>quia
+  complacuit</i>, because it pleased the Father it should be so.</blockquote>
+
+This, in the intention of the preacher, may have been sound, but was it
+safe, divinity? In order to the latter, methinks, a less equivocal word
+than 'person' ought to have been adopted; as 'the body and soul of the
+man Jesus, considered abstractedly from the divine Logos, who in it took
+up humanity into deity, and was Christ Jesus.' Dare we say that there
+was no self-subsistent, though we admit no self-originated, merit in the
+Christ? It seems plain to me, that in this and sundry other passages of
+St. Paul, <i>the Father</i> means the total triune Godhead.<br>
+<br>
+It appears to me, that dividing the Church of England into two æras &mdash; the
+first from Ridley to Field, or from Edward VI to the commencement of
+the latter third of the reign of James I, and the second ending with
+Bull and Stillingfleet, we might characterize their comparative
+excellences thus: That the divines of the first æra had a deeper, more
+genial, and a more practical insight into the mystery of Redemption, in
+the relation of man toward both the act and the author, namely, in all
+the inchoative states, the regeneration and the operations of saving
+grace generally; &mdash; while those of the second æra possessed clearer and
+distincter views concerning the nature and necessity of Redemption, in
+the relation of God toward man, and concerning the connection of
+Redemption with the article of Tri-unity; and above all, that they
+surpassed their predecessors in a more safe and determinate scheme of
+the divine economy of the three persons in the one undivided Godhead.
+<a name="fr30a">This</a> indeed, was mainly owing to Bishop Bull's masterly work <i>De Fide
+Nicæna</i>,<a href="#f30a"><sup>2</sup></a> which in the next generation Waterland so admirably
+maintained, on the one hand, against the philosophy of the Arians, &mdash; the
+combat ending in the death and burial of Arianism, and its descent and
+<i>metempsychosis</i> into Socinianism, and thence again into modern
+Unitarianism, &mdash; and on the other extreme, against the oscillatory creed
+of Sherlock, now swinging to Tritheism in the recoil from Sabellianism,
+and again to Sabellianism in the recoil from Tritheism.<br>
+<br>
+<br>
+
+<i>Ib.</i>
+
+ <blockquote> First, we are to consider this fullness to have been in Christ, and
+  then, from this fullness arose his merits; we can consider no merit in
+  Christ himself before, whereby he should merit this fullness; for this
+  fullness was in him before he merited any thing; and but for this
+  fullness he had not so merited. <i>Ille homo, ut in unitatem filii Dei
+  assumeretur, unde meruit</i>? How did that man (says St. Augustine,
+  speaking of Christ, as of the son of man), how did that man merit to
+  be united in one person with the eternal Son of God? <i>Quid egit
+  ante? Quid credidit</i>? What had he done? Nay, what had he believed?
+  Had he either faith or works before that union of both natures?</blockquote>
+
+Dr. Donne and St. Augustine said this without offence; but I much
+question whether the same would be endured now. That it is, however, in
+the spirit of Paul and of the Gospel, I doubt not to affirm, and that
+this great truth is obscured by what in my judgment is the
+post-Apostolic <i>Christop&oelig;dia</i>, I am inclined to think.<br>
+<br>
+<br>
+<i>Ib.</i>
+
+  <blockquote>What canst thou imagine he could foresee in thee? a propensness, a
+  disposition to goodness, when his grace should come? Either there is
+  no such propensness, no such disposition in thee, or, if there be,
+  even that propensness and disposition to the good use of grace, is
+  grace; it is an effect of former grace, and his grace wrought before
+  he saw any such propensness, any such disposition; grace was first,
+  and his grace is his, it is none of thine.</blockquote>
+
+One of many instances in dogmatic theology, in which the half of a
+divine truth has passed into a fearful error by being mistaken for the
+whole truth.<br>
+<br>
+<br>
+<i>Ib.</i> p. 6. D.
+
+  <blockquote>God's justice required blood, but that blood is not spilt, but poured
+  from that head to our hearts, into the veins and wounds of our own
+  souls: there was blood shed, but no blood lost.</blockquote>
+
+
+It is affecting to observe how this great man's mind sways and
+oscillates between his reason, which demands in the word 'blood' a
+symbolic meaning, a spiritual interpretation, and the habitual awe for
+the letter; so that he himself seems uncertain whether he means the
+physical lymph, <i>serum,</i> and globules that trickled from the wounds
+of the nails and thorns down the sides and face of Jesus, or the blood
+of the Son of Man, which he who drinketh not cannot live. Yea, it is
+most affecting to see the struggles of so great a mind to preserve its
+inborn fealty to the reason under the servitude to an accepted article
+of belief, which was, alas! confounded with the high obligations of
+faith; &mdash; faith the co-adunation of the finite individual will with the
+universal reason, by the submission of the former to the latter. To
+reconcile redemption by the material blood of Jesus with the mind of the
+spirit, he seeks to spiritualize the material blood itself in all men!
+And a deep truth lies hidden even in this. <a name="fr31">Indeed</a> the whole is a
+profound subject, the true solution of which may best, God's grace
+assisting, be sought for in the collation of Paul with John, and
+specially in St. Paul's assertion that we are baptized into the death of
+Christ, that we may be partakers of his resurrection and
+life<a href="#f31"><sup>3</sup></a>. It was not on the visible cross, it was not directing
+attention to the blood-drops on his temples and sides, that our blessed
+Redeemer said, <i>This is my body</i>, and <i>this is my blood</i>! <br>
+<br>
+<br>
+<i>Ib.</i> p. 9. A.
+
+  <blockquote>But if we consider those who are in heaven, and have been so from the
+  first minute of their creation, angels, why have they, or how have
+  they any reconciliation? &amp;c.</blockquote>
+
+The history and successive meanings of the term 'angels' in the Old and
+New Testaments, and the idea that shall reconcile all as so many several
+forms, and as it were perspectives, of one and the same truth &mdash; this is
+still a <i>desideratum</i> in Christian theology.<br>
+<br>
+<br>
+<i>Ib.</i> C.
+
+ <blockquote> For, at the general resurrection, (which is rooted in the resurrection
+  of Christ, and so hath relation to him) the creature <i>shall be
+  delivered from the bondage of corruption into the glorious liberty of
+  the children of God; for which the whole creation groans, and travails
+  in pain yet</i>. (Rom. viii. 21.) This deliverance then from this
+  bondage the whole creature hath by Christ, and that is their
+  reconciliation. And then are we reconciled by the blood of his cross,
+  when having crucified ourselves by a true repentance, we receive the
+  real reconciliation in his blood in the sacrament. But the most proper
+  and most literal sense of these words, is, that all things in heaven
+  and earth be reconciled to God (that is, to his glory, to a fitter
+  disposition to glorify him) by being reconciled to another in Christ;
+  that in him, as head of the church, they in heaven, and we upon earth,
+  be united together as one body in the communion of saints. </blockquote>
+
+A very meagre and inadequate interpretation of this sublime text. The
+philosophy of life, which will be the <i>corona et finis coronans</i> of
+the sciences of comparative anatomy and zoology, will hereafter supply a
+fuller and nobler comment.<br>
+<br>
+<br>
+<i>Ib.</i> p. 9. A. and B.
+
+  <blockquote>The blood of the sacrifices was brought by the high priest <i>in
+  sanctum sanctorum</i>, into the place of greatest holiness; but it was
+  brought but once, <i>in festo expiationis</i>, in the feast of
+  expiation; but in the other parts of the temple it was sprinkled every
+  day. The blood of the cross of Christ Jesus hath had this effect <i>in
+  sancto sanctorum</i>, &amp;c. ... <i>(to)</i> Christ Jesus.</blockquote>
+
+A truly excellent and beautiful paragraph. <br>
+<br>
+<br>
+ <i>Ib.</i> C.
+
+ <blockquote> If you will mingle a true religion, and a false religion, there is no
+  reconciling of God and Belial in this text. For the adhering of
+  persons born within the Church of Rome to the Church of Rome, our law
+  says nothing to them if they come; but for reconciling to the Church
+  of Rome, for persons born within the allegiance of the king, or for
+  persuading of men to be so reconciled, our law hath called by an
+  infamous and capital name of treason, and yet every tavern and
+  ordinary is full of such traitors, &amp;c. </blockquote>
+
+A strange transition from the Gospel to the English statute-book! But I
+may observe, that if this statement could be truly made under James I,
+there was abundantly ampler ground for it in the following reign. And
+yet with what bitter spleen does Heylyn, Laud's creature, arraign the
+Parliamentarians for making the same complaint!<br>
+<br>
+<br>
+Serm. II. Isaiah vii. 14. p. 11.<br>
+<br>
+The fear of giving offence, especially to good men, of whose faith in
+all essential points we are partakers, may reasonably induce us to be
+slow and cautious in making up our minds finally on a religious
+question, and may, and ought to, influence us to submit our conviction
+to repeated revisals and rehearings. But there may arrive a time of such
+perfect clearness of view respecting the particular point, as to
+supersede all fear of man by the higher duty of declaring the whole
+truth in Jesus. Therefore, having now overpassed six-sevenths of the
+ordinary period allotted to human life, &mdash; resting my whole and sole hope
+of salvation and immortality on the divinity of Christ, and the
+redemption by his cross and passion, and holding the doctrine of the
+Triune God as the very ground and foundation of the Gospel faith, &mdash; I
+feel myself enforced by conscience to declare and avow, that, in my
+deliberate judgment, the <i>Christopædia</i> prefixed to the third
+Gospel and concorporated with the first, but, according to my belief, in
+its present form the latest of the four, was unknown to, or not
+recognized by, the Apostles Paul and John; and that, instead of
+supporting the doctrine of the Trinity, and the Filial Godhead of the
+Incarnate Word, as set forth by John i 1, and by Paul, it, if not
+altogether irreconcilable with this faith, doth yet greatly weaken and
+bedim its evidence; and that, by the too palpable contradictions between
+the narrative in the first Gospel and that in the third, it has been a
+fruitful magazine of doubts respecting the historic character of the
+Gospels themselves. I have read most of the criticisms on this text, and
+my impression is, that no learned Jew can be expected to receive the
+common interpretation as the true primary sense of the words. The
+severely literal Aquila renders the Hebrew word <img src="images/CG34.gif" width="88" height="30" alt="Greek: neanis">. But
+were it asked of me: Do you then believe our Lord to have been the Son
+of Mary by Joseph? I reply: It is a point of religion with me to have no
+belief one way or the other. <a name="fr32">I</a> am in this way like St. Paul, more than
+content not to know Christ himself <img src="images/CG35.gif" width="129" height="30" alt="Greek: katà sárka">. It is enough for
+me to know that the Son of God <i>became flesh</i>, <img src="images/CG36.gif" width="384" height="30" alt="Greek: sàrx egéneto
+genómenos ek gynaikòs"><a href="#f32"><sup>4</sup></a> and more than this, it appears to me, was
+unknown to the Apostles, or, if known, not taught by them as
+appertaining to a saving faith in Christ.<br>
+<br>
+October 1831.<br>
+<br>
+Note the affinity in sound of <i>son</i> and <i>sun</i>, <i>Sohn</i> and
+<i>Sonne</i>, which is not confined to the Saxon and German, or the
+Gothic dialects generally. And observe <i>conciliare
+versöhnen=confiliare, facere esse cum filio</i>, one with the Son.<br>
+<br>
+<br>
+<i>Ib.</i> p. 17. B.
+
+  <blockquote>It is a singular testimony, how acceptable to God that state of
+  virginity is. He does not dishonor physic that magnifies health; nor
+  does he dishonor marriage, that praises virginity; let them embrace
+  that state that can, &amp;c.</blockquote>
+
+One of the sad relics of Patristic super-moralization, aggravated by
+Papal ambition, which clung to too many divines, especially to those of
+the second or third generation after Luther. Luther himself was too
+spiritual, of too heroic faith, to be thus blinded by the declamations
+of the Fathers, whom, with the exception of Augustine, he held in very
+low esteem.<br>
+<br>
+<br>
+<i>Ib.</i> D.
+
+<blockquote>  And Helvidius said, she had children after.</blockquote>
+
+<i>Annon Scriptura ipsa</i>? And a 'heresy,' too! I think I might safely
+put the question to any serious, spiritual-minded, Christian: What one
+inference tending to edification, in the discipline of will, mind, or
+affections, he can draw from the speculations of the last two or three
+pages of this Sermon respecting Mary's pregnancy and parturition?
+<i>Can</i> &mdash; I write it emphatically &mdash; <i>can</i> such points appertain to
+our faith as Christians, which every parent would decline speaking of
+before a family, and which, if the questions were propounded by another
+in the presence of my daughter, aye, or even of my, no less, in mind and
+imagination, innocent wife, I should resent as an indecency?<br>
+<br>
+<br>
+Serm. III. Gal. iv. 4, 5. p. 20.
+
+  <blockquote><i>God sent forth his Son made of a woman.</i></blockquote>
+
+
+I never can admit that <img src="images/CG37.gif" width="93" height="32" alt="Greek: genómenon"> and <img src="images/CG38.gif" width="72" height="30" alt="Greek: egéneto"> in St.
+Paul and St. John are adequately, or even rightly, rendered by the
+English 'made.'<br>
+<br>
+<br>
+<i>Ib.</i> p. 21, A.
+
+  <blockquote>What miserable revolutions and changes, what downfalls, what
+  break-necks and precipitations may we justly think ourselves ordained
+  to, if we consider, that in our coming into this world out of our
+  mothers' womb, we do not make account that a child comes right, except
+  it come with the head forward, and thereby prefigure that headlong
+  falling into calamities which it must suffer after?</blockquote>
+
+The taste for these forced and fantastic analogies, Donne, with the
+greater number of the learned prelatic divines from James I. to the
+Restoration, acquired from that too great partiality for the Fathers,
+from Irenæus to Bernard, by which they sought to distinguish themselves
+from the Puritans.<br>
+<br><br>
+
+<i>Ib.</i> C.
+
+<blockquote>  That now they (the Jews,) express a kind of conditional acknowledgment
+  of it, by this barbarous and inhuman custom of theirs, that they
+  always keep in readiness the blood of some Christian, with which they
+  anoint the body of any that dies amongst them, with these words; "If
+  Jesus Christ were the Messias, then may the blood of this Christian
+  avail thee to salvation!"</blockquote>
+
+Is it possible that Donne could have given credit to this absurd legend!
+It was, I am aware, not an age of critical <i>acumen</i>; grit, bran,
+and flour, were swallowed in the unsifted mass of their erudition. Still
+that a man like Donne should have imposed on himself such a set of idle
+tales, as he has collected in the next paragraph for facts of history,
+is scarcely credible; that he should have attempted to impose them on
+others, is most melancholy.<br>
+<br>
+<br>
+<i>Ib.</i> p. 22. D. E.
+
+ <blockquote> He takes the name of the son of a woman, and <i>wanes</i> the
+  miraculous name of the son of a virgin. &mdash; Christ <i>waned</i> the
+  glorious name of Son of God, and the miraculous name of Son of a
+  virgin too; which is not omitted to draw into doubt the perpetual
+  virginity of the blessed virgin, the mother of Christ, &amp;c.</blockquote>
+
+Very ingenious; but likewise very presumptuous, this arbitrary
+attribution of St. Paul's silence, and presumable ignorance of the
+virginity of Mary, to Christ's own determination to have the fact passed
+over.<br>
+<br>
+N. B. Is 'wane' a misprint for 'wave' or 'waive?' It occurs so often, as
+to render its being an <i>erratum</i> improbable; yet I do not remember
+to have met elsewhere 'wane' used for 'decline' as a verb active.<br>
+<br>
+<br>
+<i>Ib.</i> p. 23. A.
+
+ <blockquote> If there were reason for it, it were no miracle.</blockquote>
+
+The announcement of the first comet, that had ever been observed, might
+excite doubt in the mind of an astronomer, to whom, from the place where
+he lived, it had not been visible. But his reason could have been no
+objection to it. Had God pleased, all women might have conceived,
+<img src="images/CG39.gif" width="167" height="29" alt="Greek: aneu tou andròs"> as many of the <i>polypi</i> and <i>planariæ</i> do.
+Not on any such ground do I suspend myself on this as an article of
+faith; but because I doubt the evidence.<br>
+<br>
+<br>
+<i>Ib.</i> p. 25. A &mdash; E.
+
+  <blockquote>Though we may think thus in the law of reason, yet, &amp;c.</blockquote>
+
+It is, and has been, a misfortune, a grievous and manifold loss and
+hindrance for the interests of moral and spiritual truth, that even our
+best and most vigorous theologians and philosophers of the age from
+Edward VI to James II so generally confound the terms, and so too
+often confound the subjects themselves, reason and understanding; yet
+the diversity, the difference in kind, was known to, and clearly
+admitted by, many of them, &mdash; by Hooker for instance, and it is implied in
+the whole of Bacon's <i>Novum Organum</i>. Instead of the 'law of reason,'
+Donne meant, and ought to have said, 'judging according to the ordinary
+presumptions of the understanding,' that is, the faculty which,
+generalizing particular experiences, judges of the future by analogy to
+the past.<br>
+<br>
+Taking the words, however, in their vulgar sense, I most deliberately
+protest against all the paragraphs in this page, from A to E, and should
+cite them, with a host of others, as sad effects of the confusion of the
+reason and the understanding, and of the consequent abdication of the
+former, instead of the bounden submission of the latter to a higher
+light. Faith itself is but an act of the will, assenting to the reason
+on its own evidence without, and even against, the understanding. <a name="fr33">This</a>
+indeed is, I fully agree, to be brought into captivity to the faith.<a href="#f33"><sup>5</sup></a><br>
+<br>
+<br>
+<i>Ib.</i> p. 26. A. B.
+
+<blockquote>  And therefore to be <i>under the Law,</i> signifies here thus much; to
+  be a debtor to the law of nature, to have a testimony in our hearts
+  and consciences, that there lies a law upon us, which we have no power
+  in ourselves to perform, &amp;c.</blockquote>
+
+
+This exposition of the term <i>law</i> in the epistles of St. Paul is
+most just and important. The whole should be adopted among the notes to
+the epistle to the Romans, in every Bible printed with notes.  <br>
+<br>
+<br>
+I<i>b.</i> p. 27. A.
+
+  <blockquote>And this was his first work, <i>to redeem,</i> to vindicate them from
+  the usurper, to deliver them from the intruder, to emancipate them
+  from the tyrant, to cancel the covenant between hell and them, and
+  restore them so far to their liberty, as that they might come to their
+  first master, if they would; this was <i>redeeming.</i></blockquote>
+
+There is an absurdity in the notion of a finite divided from, and
+superaddible to, the infinite, &mdash; of a particular <i>quantum</i> of power
+separated from, not included in, omnipotence, or all-power. But, alas!
+we too generally use the terms that are meant to express the absolute,
+as mere comparatives taken superlatively. In one thing only are we
+permitted and bound to assert a diversity, namely, in God and <i>Hades</i>,
+the good and the evil will. This awful mystery, this truth, at once
+certain and incomprehensible, is at the bottom of all religion; and to
+exhibit this truth free from the dark phantom of the Manicheans, or the
+two co-eternal and co-ordinate principles of good and evil, is the glory
+of the Christian religion.<br>
+<br>
+But this mysterious dividuity of the good and the evil will, the will of
+the spirit and the will of the flesh, must not be carried beyond the
+terms 'good' and 'evil.' There can be but one good will &mdash; the spirit in
+all; &mdash; and even so, all evil wills are one evil will, the devil or evil
+spirit. But then the One exists for us as finite intelligences,
+necessarily in a two-fold relation, universal and particular. The same
+Spirit within us pleads to the Spirit as without us; and in like manner
+is every evil mind in communion with the evil spirit. But, O comfort!
+the good alone is the actual, the evil essentially potential. Hence the
+devil is most appropriately named the 'tempter,' and the evil hath its
+essence in the will: it cannot pass out of it. Deeds are called evil in
+reference to the individual will expressed in them; but in the great
+scheme of Providence they are, only as far as they are good, coerced
+under the conditions of all true being; and the devil is the drudge of
+the All-good.<br>
+<br>
+Serm. IV Luke ii. 29, 30. p. 29.<br>
+<i>Ib.</i> p. 30. B.
+
+  <blockquote>We shall consider that that preparation, and disposition, and
+  acquiescence, which Simeon had in his epiphany, in his visible seeing
+  of Christ then, is offered to us in this epiphany, in this
+  manifestation and application of Christ in the sacrament; and that
+  therefore every penitent, and devout, and reverent, and worthy
+  receiver hath had in that holy action his <i>now</i>; there are all things
+  accomplished to him; and his <i>for, for his eyes have seen his
+  salvation</i>; and so may be content, nay glad, <i>to depart in peace</i>.</blockquote>
+
+
+O! would that Donne, or rather that Luther before him, had carried out
+this just conception to its legitimate consequences; &mdash; that as the
+sacrament of the Eucharist is the epiphany for as many as receive it in
+faith, so the crucifixion, resurrection, and ascension of Christ himself
+in the flesh, were the epiphanies, the sacramental acts and <i>phænomena</i>
+of the <i>Deus patiens</i>, the visible words of the invisible Word that was
+in the beginning, symbols in time and historic fact of the redemptive
+functions, passions, and procedures of the Lamb crucified from the
+foundation of the world; &mdash; the incarnation, cross, and passion, &mdash; in
+short, the whole life of Christ in the flesh, dwelling a man among men,
+being essential and substantive parts of the process, the total of which
+they represented; and on this account proper symbols of the acts and
+passions of the Christ dwelling in man, as the Spirit of truth, and for
+as many as in faith have received him, in Seth and Abraham no less
+effectually than in John and Paul! For this is the true definition of a
+symbol, as distinguished from the thing, on the one hand, and from a
+mere metaphor, or conventional exponent of a thing, on the other. Had
+Luther mastered this great idea, this master-truth, he would never have
+entangled himself in that most mischievous Sacramentary controversy, or
+had to seek a murky hiding-hole in the figment of Consubstantiation.<br>
+<br>
+<br>
+<i>Ib.</i> B. C.
+
+  <blockquote>In the first part, then ... More he asks not, less he takes not for
+  any man, upon any pretence of any unconditional decree.</blockquote>
+
+A beautiful paragraph, well worth extracting, aye, and re-preaching.<br>
+<br>
+<br>
+<i>Ib.</i> p. 34. E.
+
+  <blockquote>When thou comest to this seal of thy peace, the sacrament, pray that
+  God will give thee that light that may direct and establish thee in
+  necessary and fundamental things; that is, the light of faith to see
+  that the Body and Blood of Christ is applied to thee in that action;
+  but for the manner, how the Body and Blood of Christ is there, wait
+  his leisure, if he have not yet manifested that to thee: grieve not at
+  that, wonder not at that, press not for that; for he hath not
+  manifested that, not the way, not the manner of his presence in the
+  Sacrament to the Church.</blockquote>
+
+O! I have ever felt, and for many years thought that this <i>rem
+credimus, modum nescimus,</i> is but a poor evasion. It seems to me an
+attempt so to admit an irrational proposition as to have the credit of
+denying it, or to separate an irrational proposition from its
+irrationality. I admit 2 + 2 = 5; how I do not pretend to know, but in
+some way not in contradiction to the multiplication table. To spiritual
+operations the very term 'mode' is perhaps inapplicable, for these are
+immediate. To the linking of this with that, of A. with Z. by
+<i>intermedia,</i> the term 'mode,' &mdash; the question 'how?' is properly
+applied. The assimilation of the spirit of a man to the Son of God, to
+God as the Divine Humanity, &mdash; this spiritual transubstantiation, like
+every other process of operative grace, is necessarily modeless. The
+whole question is concerning the transmutation of the sensible elements.
+Deny this, and to what does the <i>modum nescimus</i> refer? We cannot
+ask how that is done, which we declare not done at all. Admit this
+transmutation, and you necessarily admit by implication the Romish
+dogma, of the separation of a sensible thing from the sensible accidents
+which constitute all we ever meant by the thing. To rationalize this
+figment of his church, Bossuet has recourse to Spinosism, and dares make
+God the substance and sole <i>ens reale</i> of all body, and by this
+very <i>hypothesis</i> baffles his own end, and does away all miracle in
+the particular instance.<br>
+<br>
+<br>
+<i>Ib.</i> p. 35. B.
+
+  <blockquote>When I pray in my chamber, I build a temple there that hour; and that
+  minute, when I cast out a prayer in the street, I build a temple
+  there; and when my soul prays without any voice, my very body is then
+  a temple.</blockquote>
+
+Good; but it would be better to regard solitary, family, and templar
+devotion as distinctions in sort, rather than differences in degree. All
+three are necessary.<br>
+<br>
+<br>
+<i>Ib.</i> E.
+
+  <blockquote>And that more fearful occasion of coming, when they came only to elude
+  the law, and proceeding in their treacherous and traitorous religion
+  in their heart, and yet communicating with us, draw God himself into
+  their conspiracies; and to mock us, make a mock of God, and his
+  religion too.</blockquote>
+
+What, then, was their guilt, who by terror and legal penalties tempted
+their fellow Christians to this treacherous mockery? Donne should have
+asked himself that question.<br>
+<br>
+<br>
+Serm. V. Exod. iv. 13. p. 39.<br>
+<i>Ib.</i> p. 39. C. D.
+
+<blockquote>  It hath been doubted, and disputed, and denied too, that this text,
+  <i>O my Lord, send I pray thee by the hand of him whom thou wilt
+  send</i>, hath any relation to the sending of the Messiah, to the
+  coming of Christ, to Christmas day; yet we forbear not to wait upon
+  the ancient Fathers, and as they said, to say, that Moses <i>at
+  last</i> determines all in this, <i>O my Lord</i>, &amp;c. It is a work,
+  next to the great work of the redemption of the whole world, to redeem
+  Israel out of Egypt; and therefore do both works at once, put both
+  into one hand, and <i>mitte quem missurus es, Send him whom I know
+  thou wilt send</i>; him, whom, pursuing thine own decree, <i>thou
+  shouldest send</i>; send Christ, send him now, to redeem Israel from
+  Egypt.</blockquote>
+
+This is one of the happier accommodations of the <i>gnosis</i>, that is,
+the science of detecting the mysteries of faith in the simplest texts of
+the Old Testament history, to the contempt or neglect of the literal and
+contextual sense. It was, I conceive, in part at least, this
+<i>gnosis</i>, and not knowledge, as our translation has it, that St.
+Paul warns against, and most wisely, as puffing up, inflating the heart
+with self-conceit, and the head with idle fancies.<br>
+<br>
+<br>
+<i>Ib.</i> E.
+
+  <blockquote>But as a thoughtful man, a pensive, a considerative man, that stands
+  still for a while with his eyes fixed upon the ground before his feet,
+  when he casts up his head, hath presently, instantly the sun or the
+  heavens for his object; he sees not a tree, nor a house, nor a steeple
+  by the way, but as soon as his eye is departed from the earth where it
+  was long fixed, the next thing he sees is the sun or the heavens; &mdash; so
+  when Moses had fixed himself long upon the consideration of his own
+  insufficiency for this service, when he took his eye from that low
+  piece of ground, himself, considered as he was then, he fell upon no
+  tree, no house, no steeple, no such consideration as this &mdash; God may
+  endow me, improve me, exalt me, enable me, qualify me with faculties
+  fit for this service, but his first object was that which presented an
+  infallibility with it, Christ Jesus himself, the Messias himself, &amp;c.</blockquote>
+
+Beautifully imagined, and happily applied.  <br>
+<br>
+<br>
+<i>Ib.</i> p. 40. B.
+
+ <blockquote> That <i>germen Jehovæ</i>, as the prophet Esay calls Christ, that
+  offspring of Jehova, that bud, that blossom, that fruit of God
+  himself, the Son of God, the Messiah, the Redeemer, Christ Jesus,
+  grows upon every tree in this paradise, the Scripture; for Christ was
+  the occasion before, and is the consummation after, of all Scripture.</blockquote>
+
+If this were meant to the exclusion or neglect of the primary sense, &mdash; if
+we are required to believe that the sacred writers themselves had such
+thoughts present to their minds, &mdash; it would, doubtless, throw the doors
+wide open to every variety of folly and fanaticism. But it may admit of
+a safe, sound, and profitable use, if we consider the Bible as one work,
+intended by the Holy Spirit for the edification of the Church in all
+ages, and having, as such, all its parts synoptically interpreted, the
+eldest by the latest, the last by the first, and the middle by both.
+Moses, or David, or Jeremiah (we might in this view affirm) meant so and
+so, according to the context, and the light under which, and the
+immediate or proximate purposes for which, he wrote: but we, who command the whole scheme of the great dispensation, may see a higher and
+deeper sense, of which the literal meaning was a symbol or type; and
+this we may justifiably call the sense of the spirit.  <br>
+<br>
+<br>
+<i>Ib.</i> p. 41. B.
+
+  <blockquote>So in our liturgy <i>we stand up at the profession of the creed</i>
+  thereby to declare to God and his Church our readiness to stand to,
+  and our readiness to proceed in, that profession.</blockquote>
+
+Another Church might sit down, thereby denoting a resolve to abide in
+this profession. These things are indifferent; but charity, love of
+peace, and on indifferent points to prefer another's liking to our own,
+and to observe an order once established for order's sake, &mdash; these are
+not indifferent.  <br>
+<br><br>
+
+<i>Ib.</i> p. 42. C.  <br>
+<br>
+This paragraph is excellent. Alas! how painfully applicable it is to
+some of our day!<br>
+<br>
+<br>
+<i>Ib.</i> p. 46. C.
+
+  <blockquote>Howsoever all intend that this is a name that denotes essence,
+  being: Being is the name of God, and of God only.</blockquote>
+
+Rather, I should say, 'the eternal antecedent of being;' <i>I that shall
+be in that I will to be</i>; the absolute will; the ground of being; the
+self-affirming <i>actus purissimus</i>.  <br>
+<br>
+<br>
+Serm. VI Isaiah liii. 1. p. 52. <br>
+<br>
+ A noble sermon in thought and diction. <br>
+<br>
+<br>
+ <i>Ib.</i> p. 59. E.
+
+ <blockquote> Therefore we have a clearer light than this; <i>firmiorem propheticum
+  sermonem</i>, says St. Peter; <i>we have a more sure word of the
+  prophets</i>; that is, as St. Augustine reads that place,
+  <i>clariorem</i>, a more manifest, a more evident, declaration in the
+  prophets, than in nature, of the will of God towards man, &amp;c.</blockquote>
+
+The sense of this text, as explained by the context, seems to me
+this; &mdash; that, in consequence of the fulfilment of so large a proportion
+of the oracles, the Christian Church has not only the additional light
+given by the teaching and miracles of Christ, but even the light
+vouchsafed to the old Church (the prophetic) stronger and clearer.<br>
+<br>
+<br>
+<i>Ib.</i> p. 60. A.
+
+ <blockquote> He spake personally, and he spake aloud, in the declaration of
+  miracles; but <i>quis credidit auditui Filii?</i> Who believed even
+  his report? Did they not call his preaching sedition, and call his
+  miracles conjuring? Therefore, we have a clearer, that is, a nearer
+  light than the written Gospel, that is, the Church.</blockquote>
+
+True; yet he who should now venture to assert this truth, or even
+contend for a co-ordinateness of the Church and the Written Word, must
+bear to be thought a semi-Papist, an <i>ultra</i> high-Churchman. Still
+the truth is the truth.<br>
+<br>
+<br>
+Serm. VII. John x. 10. p. 62.<br>
+<br>
+Since the Revolution in 1688 our Church has been chilled and starved too
+generally by preachers and reasoners Stoic or Epicurean;  &mdash; first, a sort
+of pagan morality was substituted for the righteousness by faith, and
+latterly, prudence or Paleyanism has been substituted even for morality.
+A Christian preacher ought to preach Christ alone, and all things in him
+and by him. If he find a dearth in this, if it seem to him a
+circumscription, he does not know Christ, as the <i>pleroma</i>, the
+fullness. It is not possible that there should be aught true, or seemly,
+or beautiful, in thought, will, or deed, speculative or practical, which
+may not, and which ought not to, be evolved out of Christ and the faith
+in Christ; &mdash; no folly, no error, no evil to be exposed, or warred
+against, which may not, and should not, be convicted and denounced from
+its contrariancy and enmity to Christ. To the Christian preacher Christ
+should be in all things, and all things in Christ: he should abjure
+every argument that is not a link in the chain, of which Christ is the
+staple and staple ring.<br>
+<br><br>
+
+<i>Ib.</i> p. 64.<br>
+<br>
+In this page Donne passes into rhetorical extravagance, after the manner
+of too many of the Fathers from Tertullian to Bernard.<br>
+<br>
+<br>
+<i>Ib.</i> p. 66. A.
+
+  <blockquote>Some of the later authors in the Roman Church ... have noted (<i>in
+  several of the Fathers</i>) some inclinations towards that opinion,
+  that the devil retaining still his faculty of free-will, is therefore
+  capable of repentance, and so of benefit by this coming of Christ.</blockquote>
+
+If this be assumed, &mdash; namely, the free-will of the devil, &mdash; as a
+consequence would indeed follow his capability of repenting, and the
+possibility that he may repent. But then he is no longer what we mean by
+the devil; he is no longer the evil spirit, but simply a wicked soul.<br>
+<br>
+<br>
+<i>Ib.</i> p. 68. C.
+
+ <blockquote> As though God had said <i>Qui sum</i>, my name is <i>I am</i>; yet in
+  truth it is <i>Qui ero</i>, my name is <i>I shall be</i>.</blockquote>
+
+Nay, <i>I will or shall be in that I will to be</i>. I am that only one
+who is self-originant, <i>causa sui</i>, whose will must be contemplated
+as antecedent in idea to or deeper than his own co-eternal being. But
+'antecedent,' 'deeper,' &amp;c. are mere <i>vocabula impropria</i>, words of
+accommodation, that may suggest the idea to a mind purified from the
+intrusive phantoms of space and time, but falsify and extinguish the
+truth, if taken as adequate exponents.<br>
+<br>
+<br>
+<i>Ib.</i> p. 69. C.
+
+  <blockquote>We affirm that it is not only as impious and irreligious a thing, but
+  as senseless and as absurd a thing, to deny that the Son of God hath
+  redeemed the world, as to deny that God hath created the world.</blockquote>
+
+A bold but a true saying. The man who, cannot see the redemptive agency
+in the creation has but a dim apprehension of the creative power.<br>
+<br>
+<br>
+<i>Ib.</i> D. E. p. 70. A.<br>
+<br>
+These paragraphs exhibit a noble instance of giving importance to the
+single words of a text, each word by itself a pregnant text. Here, too,
+lies the excellence, the imitable, but alas! unimitated, excellence of
+our divines from Elizabeth to William III.<br>
+<br>
+<br>
+<i>Ib.</i> D.<br>
+<br>
+<a name="fr34">O</a>, that our clergy did but know and see that their tithes and glebes
+belong to them as officers and functionaries of the nationalty, &mdash; as
+clerks, and not exclusively as theologians, and not at all as ministers
+of the Gospel; &mdash; but that they are likewise ministers of the Church of
+Christ, and that their claims and the powers of that Church are no more
+alienated or affected by their being at the same time the established
+clergy, than they are by the common coincidence of being justices of the
+peace, or heirs to an estate, or stockholders!<a href="#f34"><sup>6</sup></a> The Romish divines
+placed the Church above the Scriptures; our present divines give it no
+place at all.<br>
+<br>
+But Donne and his great contemporaries had not yet learnt to be afraid
+of announcing and enforcing the claims of the Church, distinct from, and
+coordinate with, the Scriptures. This is one evil consequence, though
+most un-necessarily so, of the union of the Church of Christ with the
+national Church, and of the claims of the Christian pastor and preacher
+with the legal and constitutional rights and revenues of the officers of
+the national clerisy. Our clergymen in thinking of their legal rights,
+forget those rights of theirs which depend on no human law at all.<br>
+<br>
+<br>
+<i>Ib.</i> p. 71. A.
+
+ <blockquote> This is the difference between God's mercy and his judgments, that
+  sometimes his judgments may he plural, complicated, enwrapped in one
+  another; but his mercies are always so, and cannot be otherwise.</blockquote>
+
+A just sentiment beautifully expressed.<br>
+<br>
+<br>
+<i>Ib.</i> C.
+
+ <blockquote> Whereas the Christian religion is, as Gregory Nazianzen says,
+  <i>simplex et nuda, nisi prave in artem difficillimam
+  converteretur</i>: it is a plain, an easy, a perspicuous truth.</blockquote>
+
+A religion of ideas, spiritual truths, or truth-powers,  &mdash; not of notions
+and conceptions, the manufacture of the understanding, &mdash; is therefore
+<i>simplex et nuda</i>, that is, immediate; like the clear blue heaven
+of Italy, deep and transparent, an ocean unfathomable in its depth, and
+yet ground all the way. Still as meditation soars upwards, it meets the
+arched firmament with all its suspended lamps of light. O, let not the
+<i>simplex et nuda</i> of Gregory be perverted to the Socinian, 'plain
+and easy for the meanest understandings!' The truth in Christ, like the
+peace of Christ, passeth all understanding. If ever there was a
+mischievous misuse of words, the confusion of the terms, 'reason' and
+'understanding,' 'ideas' and 'notions,' or 'conceptions,' is most
+mischievous; a Surinam toad with a swarm of toadlings sprouting out of
+its back and sides.<br>
+<br><br>
+
+Serm. VIII. Mat. v. 16. p. 77.<br>
+<br>
+<i>Ib.</i> C.
+
+ <blockquote> Either of the names of this day were text enough for a sermon,
+  Purification or Candlemas. Join we them together, and raise we only
+  this one note from both, that all true purification is in the light,
+  &amp;c.</blockquote>
+
+
+The illustration of the name of the day contained in the first two or
+three paragraphs of this sermon would be censured as quaint by our
+modern critics. Would to heaven we had but even a few preachers capable
+of such quaintnesses!<br>
+<br>
+<br>
+<i>Ib.</i> D.
+
+  <blockquote>Every good work hath faith for the root; but every faith hath not good
+  works for the fruit thereof.</blockquote>
+
+Faith, that is, fidelity &mdash; the fealty of the finite will and
+understanding to the reason, <i>the light that lighteth every man that
+cometh into the world</i>, as one with, and representative of, the
+absolute will, and to the ideas or truths of the pure reason, the
+supersensuous truths, which in relation to the finite will, and as meant
+to determine the will, are moral laws, the voice and dictates of the
+conscience; &mdash; this faith is properly a state and disposition of the will,
+or rather of the whole man, the I, or finite will, self-affirmed. It is
+therefore the ground, the root, of which the actions, the works, the
+believings, as acts of the will in the understanding, are the trunk and
+the branches. But these must be in the light. The disposition to see
+must have organs, objects, direction, and an outward light. The three
+latter of these our Lord gives to his disciples in this blessed sermon
+on the Mount, preparatorily, and, as Donne rightly goes on to observe,
+presupposing faith as the ground and root. Indeed the whole of this and
+the next page affords a noble specimen, how a minister of the Church of
+England should preach the doctrine of good works, purified from the
+poison of the practical Romish doctrine of works, as the mandioc is
+evenomated by fire, and rendered safe, nutritious, a bread of life. To
+Donne's exposition the heroic Solifidian, Martin Luther himself, would
+have subscribed, hand and heart.<br>
+<br><br>
+
+<i>Ib.</i> p. 78. C.
+
+ <blockquote> And therefore our latter men of the Reformation are not to be blamed,
+  who for the most, pursuing St. Cyril's interpretation, interpret this
+  universal <i>light that lighteneth every man</i> to be the light of
+  nature.
+</blockquote>
+
+The error here, and it is a grievous error, consists in the word
+'nature.' There is, there can be, no light of nature: there may be a
+light in or upon nature; but this is the light that shineth down into
+the darkness, that is, the nature, and the darkness comprehendeth it
+not. All ideas, or spiritual truths, are supernatural.<br>
+<br>
+<br>
+<i>Ib.</i> p. 79.<br>
+<br>
+Throughout this page, Donne rather too much plays the rhetorician. If
+the faith worketh the works, what is true of the former must be equally
+affirmed of the latter; &mdash; <i>causa causæ causa causati</i>. Besides, he
+falls into something like a confusion of faith with belief, taken as a
+conviction or assent of the judgment. The faith and the righteousness of
+a Christian are both alike his, and not his &mdash; the faith of Christ in him,
+the righteousness in and for him. <i><a name="fr35">I</a> am crucified with Christ:
+nevertheless I live; yet, not I, but Christ liveth in me: and the life
+which I now live in the flesh I live by the faith of the Son of God, who
+loved me, and gave himself for me</i>.<a href="#f35"><sup>7</sup></a><br>
+<br>
+Donne was a truly great man; but, after all, he did not possess that
+full, steady, deep, and yet comprehensive, insight into the nature of
+faith and works which was vouchsafed to Martin Luther. Donne had not
+attained to the reconciling of distinctity with unity, &mdash; ours, yet God's;
+God's, yet ours.<br>
+<br>
+<br>
+<i>Ib.</i> D.
+
+ <blockquote> <i>Velle et nolle nostrum est</i>, to assent, or to dis-assent, is our
+  own.</blockquote>
+
+Is not this, even with the saving afterwards, too nakedly expressed?<br>
+<br>
+<br>
+Ib.
+
+  <blockquote>And certainly our works are more ours than our faith is; and man
+  concurs otherwise in the acting and perpetration of a good work, than
+  he doth in the reception and admission of faith.</blockquote>
+
+Why? Because Donne confounds the act of faith with the assent of the
+fancy and understanding to certain words and conceptions. Indeed, with
+all my reverence for Dr. Donne, I must warn against the contents of this
+page, as scarcely tenable in logic, unsound in metaphysics, and unsafe,
+slippery divinity; and principally in that he confounds
+faith &mdash; essentially an act, the fundamental work of the Spirit &mdash; with
+belief, which is then only good when it is the effect and accompaniment
+of faith.<br>
+<br>
+<br>
+<i>Ib.</i> p. 80. D.
+
+ <blockquote> Because things good in their institution may he depraved in their
+  practice &mdash; <i>ergone nihil ceremoniarum rudioribus dabitur, ad juvandam
+  eorum imperitiam?</i></blockquote>
+
+Some ceremonies may be for the conservation of order and civility, or to
+prevent confusion and unseemliness; others are the natural or
+conventional language of our feelings, as bending the knees, or bowing
+the head; and to neither of these two sorts do I object. But as to the
+<i>adjuvandam rudiorum imperitiam</i>, I protest against all such
+ceremonies, and the pretexts for them, <i>in toto</i>. What? Can any
+ceremony be more instructive than the words required to explain the
+ceremony? I make but two exceptions, and those where the truths
+signified are so vital, so momentous, that the very occasion and
+necessity of explaining the sign are of the highest spiritual value.
+Yet, alas! to what gross and calamitous superstitions have not even the
+visible signs in Baptism and the Eucharist given occasion!<br>
+<br>
+<br>
+<i>Ib.</i> p. 81. E.
+
+  <blockquote>Blessed St. Augustine reports, (if that epistle be St. Augustine's)
+  that when himself was writing to St. Hierome, to know his opinion of
+  the measure and quality of the joy and glory of heaven, suddenly in
+  his chamber there appeared <i>ineffabile lumen</i>, says he, an
+  unspeakable, an unexpressible light, ... and out of that light issued
+  this voice, <i>Hieronymi anima sum</i>, &amp;c.</blockquote>
+
+The grave recital of this ridiculous legend is one instance of what I
+have called the Patristic leaven in Donne, who assuredly had no belief
+himself in the authenticity of this letter. But yet it served a purpose.
+As to Master Conradus, just above, who could read at night by the light
+at his fingers' ends, he must of course have very recently been shaking
+hands with Lucifer.<br>
+<br>
+<br>
+<i>Ib.</i> p. 83. D.
+
+  <blockquote>Eve's recognition upon the birth of her first son, <i>Cain I have
+  gotten, I possess a man from the Lord.</i></blockquote>
+
+<i>I have gotten the Jehovah-man</i>, is, I believe, the true rendering
+and sense of the Hebrew words. Eve, full of the promise, supposed her
+first-born, the first-born on earth, to be the promised deliverer.<br>
+<br>
+<table summary="admirable passages" border="0" cellspacing="2" cellpadding="10">
+<tr align="left" valign="top">
+	<td></td>
+	<td><i>Ib.</i> p. 84. D. E.</td>
+</tr>
+<tr align="left" valign="top">
+	<td></td>
+	<td>Serm. IX. Rom. xiii. 7. p. 86,</td>
+</tr>
+<tr align="left" valign="top">
+	<td>Admirable passages.<br>
+	<i>(side-note)</i></td>
+	<td><i>Ib.</i> p. 90. A.
+<blockquote>That soul that is accustomed, &amp;c.</blockquote></td>
+</tr>
+<tr align="left" valign="top">
+	<td></td>
+	<td><i>Ib.</i> p. 94. A. B.</td>
+</tr>
+</table><br>
+<br>
+Serm. XII. Mat. v. 2. p. 112.<br>
+<i>Ib.</i> B. C. D.<br>
+<br>
+The disposition of our Church divines, under James I, to bring back the
+stream of the Reformation to the channel and within the banks formed in
+the first six centuries of the Church, and their alienation from the
+great patriarchs of Protestantism, Luther, Calvin, Zuinglius, and
+others, who held the Fathers of the <i>ante</i>-Papal Church, with
+exception of Augustine, in light esteem, this disposition betrays itself
+here and in many other parts of Donne. For here Donne plays the Jesuit,
+disguising the truth, that even as early as the third century the Church
+had begun to Paganize Christianity, under the pretext, and no doubt in
+the hope, of Christianizing Paganism. The mountain would not go to
+Mahomet, and therefore Mahomet went to the mountain.<br>
+<br>
+<br>
+<i>Ib.</i> p. 115. A.<br>
+<br>
+An excellent passage.<br>
+<br>
+<br>
+<i>Ib.</i> p. 117. E.
+
+  <blockquote>And therefore when the prophet says, <i>Quis sapiens, et intelliget hæc?
+  Who is so wise as to find out this way</i>? he places this cleanness
+  which we inquire after in wisdom. What is wisdom?</blockquote>
+
+The primitive Church appropriated the name to the third <i>hypostasis</i> of
+the Trinity; hence <i>Sancta Sophia</i> became the distinctive name of the
+Holy Ghost; and the temple at Constantinople, dedicated by Justinian to
+the Holy Ghost, is called the Church &mdash; alas! now the mosque &mdash; of Santa
+Sophia. Now this suggests, or rather implies, a far better and more
+precise definition of wisdom than Donne's. The distinctive title of the
+Father, as the Supreme Will, is the Good; that of the only-begotten
+Word, as the Supreme Reason, (<i>Ens Realissimum</i>, <img src="images/CG40.gif" width="87" height="29" alt="Greek: Ho_O N"> the
+Being) is the True; and the Spirit proceeding from the Good through the
+True is the Wisdom. Goodness in the form of truth is wisdom. Wisdom is
+the pure will, realizing itself intelligently, or the good manifesting
+itself as the truth, and realized in the act. Wisdom, life, love,
+beauty, the beauty of holiness, are all <i>synonyma</i> of the Holy Spirit.<br>
+<br>
+6, December, 1831.<br>
+<br>
+<br>
+<i>Ib.</i> p. 121. A.
+
+  <blockquote>The Arians' opinion, that God the Father only was invisible, but the
+  Son <i>and the Holy Ghost</i> might be seen.</blockquote>
+
+Here we have an instance, one of many, of the inconveniences and
+contradictions that arise out of the assumed contrary essences of body
+and soul; both substances, and independent of each other, yet so
+absolutely diverse as that the one is to be defined by the negation of
+the other.<br>
+<br>
+<br>
+Serm. XIII. Job xvi. 17, 18, 19. p. 127.<br>
+<i>Ib.</i> p. 129. A. B. C.<br>
+<i>Ib.</i> pp. 134. 135.<br>
+<br>
+Truly excellent.<br>
+<br>
+<br>
+Serm. XV. 1 Cor. xv. 26. p. 144.<br>
+<i>Ib.</i> D.
+
+ <blockquote> Who, then, is this enemy? an enemy that may thus far think himself
+  equal to God, that as no man ever saw God, and lived; so no man ever
+  saw this enemy, and lived; for it is death.</blockquote>
+
+This borders rather too closely on the Irish Franciscan's conclusion to
+his sermon of thanksgiving: "Above all, brethren, let us thankfully laud
+and extol God's transcendant mercy in putting death at the end of life,
+and thereby giving us all time for repentance!"<br>
+<br>
+Dr. Donne was an eminently witty man in a very witty age; but to the
+honour of his judgment let it be said, that though his great wit is
+evinced in numberless passages, in a few only is it shown off. This
+paragraph is one of those rare exceptions.<br>
+<br>
+N. B. Nothing in Scripture, nothing in reason, commands or authorizes us
+to assume or suppose any bodiless creature. It is the incommunicable
+attribute of God. But all bodies are not flesh, nor need we suppose that
+all bodies are corruptible. <i>There are bodies celestial</i>. In the
+three following paragraphs of this sermon, we trace wild fantastic
+positions grounded on the arbitrary notion of man as a mixture of
+heterogeneous components, which Des Cartes shortly afterwards carried
+into its extremes. On this doctrine the man is a mere phenomenal result,
+a sort of brandy-sop or toddy-punch. It is a doctrine unsanctioned by,
+and indeed inconsistent with, the Scriptures. It is not true that body
+<i>plus</i> soul makes man. Man is not the <i>syntheton</i> or
+composition of body and soul, as the two component units. No; man is the
+unit, the <i>prothesis</i>, and body and soul are the two poles, the
+positive and negative, the <i>thesis</i> and <i>antithesis</i> of the
+man; even as attraction and repulsion are the two poles in and by which
+one and the same magnet manifests itself.<br>
+<br>
+<br>
+<i>Ib.</i> p. 146. B.
+
+ <blockquote> For it is not so great a depopulation to translate a city from
+  merchants to husbandmen, from shops to ploughs, as it is from many
+  husbandmen to one shepherd; and yet that hath been often done.</blockquote>
+
+For example, in the Highlands of Scotland in our own day.<br>
+<br>
+<br>
+<i>Ib.</i> p. 148. A.
+
+ <blockquote> The ashes of an oak in the chimney are no epitaph of that oak, to tell
+  me how high or how large that was. It tells me not what flocks it
+  sheltered while it stood, nor what men it hurt when it fell. The dust
+  of great persons' graves is speechless too, it says nothing, it
+  distinguishes nothing. <a name="fr36">As</a> soon the dust of a wretch whom thou wouldst
+  not, as of a prince whom thou couldst not, look upon, will trouble
+  thine eyes, if the wind blow it thither; and when a whirlwind hath
+  blown the dust of the churchyard unto the church, and the man sweeps
+  out the dust of the church into the church-yard, who will undertake to
+  sift those dusts again, and to pronounce; &mdash; this is the patrician, this
+  is the noble, flour, and this the yeomanly, this the plebeian, bran.<a href="#f36"><sup>8</sup></a>
+</blockquote>
+
+Very beautiful indeed.<br>
+<br>
+<br>
+<i>Ib.</i> p. 149. C.
+
+  <blockquote>But when I lie under the hands of that enemy, that hath reserved
+  himself to the last, to my last bed; then when I shall be able to stir
+  no limb in any other measure than a fever or a palsy shall shake them;
+  when everlasting darkness shall have an inchoation in the present
+  dimness of mine eyes, and the everlasting gnashing in the present
+  chattering of my teeth, and the everlasting worm in the present
+  gnawing of the agonies of my body and anguishes of my mind; when the
+  last enemy shall watch my remediless body, and my disconsolate soul
+  there, &mdash; there, where not the physician in his way, perchance not the
+  priest in his, shall be able to give any assistance; and when he hath
+  sported himself with my misery, &amp;c.</blockquote>
+
+<a name="fr37">This</a> is powerful; but is too much in the style of the monkish preachers:
+<i>Papam redolet</i>. Contrast with this Job's description of death,<a href="#f37"><sup>9</sup></a>
+and St. Paul's <i>sleep in the Lord</i>.<br>
+<br>
+<br>
+<i>Ib.</i> p. 150. A.
+
+ <blockquote> Neither doth Calvin carry those emphatical words which are so often
+  cited for a proof of the last resurrection, &mdash; <i>that he knows his
+  Redeemer lives, that he knows he shall stand the last man upon earth,
+  that though his body be destroyed, yet in his flesh and with his eyes
+  shall he see God</i> &mdash; to any higher sense than so, that how low soever
+  he be brought, to what desperate state soever he be reduced in the
+  eyes of the world, yet he assures himself of a resurrection, a
+  reparation, a restitution to his former bodily health, and worldly
+  fortune which he had before. And such a resurrection we all know Job
+  had.</blockquote>
+
+I incline to Calvin's opinion, but am not decided. <i>After my skin</i>,
+must be rendered 'according to, or as far as my skin is concerned.'
+<i>Though the flies and maggots in my ulcers have destroyed my skin, yet
+still, and in my flesh, I shall see God as my Redeemer</i>. Now St. Paul
+says, that flesh and blood cannot <img src="images/CG41a.gif" width="180" height="30" alt="Greek: sàrx kaì aima &mdash; ou dynantai">)
+inherit the kingdom of heaven, that is, the spiritual world. <a name="fr38">Besides</a> how
+is the passage, as commonly interpreted, consistent with the numerous
+expressions of doubt and even of despondency in Job's speeches?<a href="#f38"><sup>10</sup></a><br>
+<br>
+<i>Ib.</i> B. C. (Ezekiel's vision xxxvii.)<br>
+<br>
+I cannot but think that Dr. Donne, by thus antedating the distinct
+belief of the Jews in the resurrection, "which you all know already,"
+destroys in great measure the force and sublimity of this vision.
+Besides, it does not seem, in the common people at least, to have been
+much more than a mongrel Egyptian-catacomb sort of faith, or rather
+superstition.<br>
+<br>
+<i>In fine</i>. This is one of Donne's least estimable discourses; the worst
+sermon on the best text. Yet what a Donne-like passage is this that
+follows!<br>
+<br>
+<br>
+P. 146. A.
+
+ <blockquote> Let the whole world be in thy consideration as one house; and then
+  consider in that, in the peaceful harmony of creatures, in the
+  peaceful succession, and connexion of causes and effects, the peace of
+  nature. Let this kingdom, where God hath blessed thee with a being, be
+  the gallery, the best room of that house, and consider in the two
+  walls of that gallery, the Church and the state, the peace of a royal
+  and religious wisdom. Let thine own family be a cabinet in this
+  gallery, and find in all the boxes thereof, in the several duties of
+  wife and children, and servants, the peace of virtue, and of the
+  father and mother of all virtues, active discretion, passive
+  obedience; and then lastly, let thine own bosom be the secret box and
+  reserve in this cabinet, and then the gallery of the best home that
+  can be had, peace with the creature, peace in the Church, peace in the
+  state, peace in thy house, peace in thy heart, is a fair model, and a
+  lovely design even of the heavenly Jerusalem, which is <i>visio pacis</i>,
+  where there is no object but peace.</blockquote><br>
+
+
+Serm. XVI. John xi. 35. p. 153.<br>
+<i>Ib.</i> C.
+
+  <blockquote><a name="fr39">The</a> Masorites (the Masorites are the critics upon the Hebrew Bible,
+  the Old Testament) cannot tell us, who divided the chapters of the Old
+  Testament into verses: neither can any other tell, who did it in the
+  New Testament.<a href="#f39"><sup>11</sup></a></blockquote>
+
+How should the Masorites, when the Hebrew
+Scriptures were not as far as we know divided
+into verses at all in their time? The Jews
+seem to have adopted the invention from the
+Christians, who were led to it in the construction
+of Concordances.<br>
+<br>
+<br>
+<i>Ib.</i> p. 154. E.
+
+<blockquote> If they killed Lazarus, had not Christ done enough to let them see
+  that he could raise him again?</blockquote>
+
+
+Malice, above all party-malice, is indeed a blind passion, but one can
+scarcely conceive the chief priests such dolts as to think that Christ
+could raise Lazarus again. Their malice blinded them as to the nature of
+the incident, made them suppose a conspiracy between Jesus and the
+family of Lazarus, a mock burial, in short; and this may be one, though
+it is not, I think, the principal, reason for this greatest miracle
+being omitted in the other Gospels.<br>
+<br>
+<br>
+<i>Ib.</i> p. 155. B.
+
+ <blockquote> Christ might ungirt himself, and give more scope and liberty to his
+  passions than any other man; both because he had no original sin
+  within to drive him, &amp;c.</blockquote>
+
+How then is he said to have _condemned sin in the flesh?_ Without guilt,
+without actual sin, assuredly he was; but <img src="images/CG42.gif" width="128" height="28" alt="Greek: egéneto sàrx">, and
+what can we mean by original sin relatively to the flesh, but that man
+is born with an animal life and a material organism that render him
+temptible to evil, and which tends to dispose the life of the will to
+contradict the light of the reason? <a name="fr40">Did</a> St. Paul by <img src="images/CG43a.gif" width="92" height="30" alt="Greek: homoi_ómati
+sarkòs hamartiás"><img src="images/CG43b.gif" width="184" height="30" alt="see previous image"> mean a deceptive resemblance?<a href="#f40"><sup>12</sup></a><br>
+<br>
+<br>
+<i>Ib.</i> D.
+
+<blockquote>I can see no possible edification that can arise from these
+<i>ultra</i>-Scriptural speculations respecting our Lord.</blockquote>
+
+
+<i>Ib.</i> p. 157. A.
+
+  <blockquote>Though the Godhead never departed from the carcase ... yet because the
+  human soul was departed from it, he was no man.</blockquote>
+
+Donne was a poor metaphysician; that is, he never closely questioned
+himself as to the absolute meaning of his words. <a name="fr41">What</a> did he mean by the
+'soul?' what by the ' body?'<a href="#f41"><sup>13</sup></a><br>
+<br>
+<br>
+<i>Ib.</i> D.
+
+ <blockquote> And I know that there are authors of a middle nature, above the
+  philosophers, and below the Scriptures, the Apocryphal books.</blockquote>
+
+A whimsical instance of the disposition in the mind for every pair of
+opposites to find an intermediate, &mdash; a <i>mesothesis</i> for every
+<i>thesis</i> and <i>antithesis</i>. Thus Scripture may be opposed to
+philosophy; and then the Apocryphal books will be philosophy relatively
+to Scripture, and Scripture relatively to philosophy.<br>
+<br>
+<br>
+<i>Ib.</i> p. 159. B.
+
+ <blockquote> <a name="fr42">And</a> therefore the same author (Epiphanius) says, that because they
+  thought it an uncomely thing for Christ to weep for any temporal
+  thing, some men have expunged and removed that verse out of St. Luke's
+  Gospel, that <i>Jesus, when he saw that city, wept</i>.<a href="#f42"><sup>14</sup></a></blockquote>
+
+
+This, by the by, rather indiscreetly lets out the liberties, which the
+early Christians took with their sacred writings. Origen, who, in answer
+to Celsus's reproach on this ground, confines the practice to the
+heretics, furnishes proofs of the contrary himself in his own comments.<br>
+<br>
+<br>
+<i>Ib.</i> p. 161. D.
+
+<blockquote>  That world, which finds itself in an authumn in itself, finds itself
+  in a spring in our imaginations.</blockquote>
+
+Worthy almost of Shakspeare!<br>
+<br>
+<br>
+Serm. XVII. Matt. xix. 17. p. 163.<br>
+<i>Ib.</i> E.
+
+ <blockquote> The words are part of a dialogue, of a conference, between Christ and
+  a man who proposed a question to him; to whom Christ makes an answer
+  by way of another question, <i>Why callest thou me good?</i> &amp;c. In
+  the words, and by occasion of them, we consider the text, the context,
+  and the pretext; not as three equal parts of the building; but the
+  context, as the situation and prospect of the house, the pretext, as
+  the access and entrance into the house, and then the text itself, as
+  the house itself, as the body of the building: in a word, in the text
+  the words; in the context the occasion of the words; in the pretext
+  the purpose, the disposition of him who gave the occasion.</blockquote>
+
+What a happy example of elegant division of a subject! And so also the
+<i>compendium</i> of Christianity in the preceding paragraph (D). Our great
+divines were not ashamed of the learned discipline to which they had
+submitted their minds under Aristotle and Tully, but brought the
+purified products as sacrificial gifts to Christ. They baptized the
+logic and manly rhetoric of ancient Greece.<br>
+<br>
+<br>
+<i>Ib.</i> p. 164. A. B.<br>
+<br>
+Excellent illustration of fragmentary morality, in which each man takes
+his choice of his virtues and vices.<br>
+<br>
+<br>
+<i>Ib.</i> D.
+
+ <blockquote> Men perish with whispering sins, nay, with silent sins, sins that
+  never tell the conscience they are sins, as often as with crying sins.</blockquote>
+
+Yea, I almost doubt whether the truth here so boldly asserted is not of
+more general necessity for ordinary congregations, than the denunciation
+of the large sins that cannot remain <i>in incognito</i>.<br>
+<br>
+<br>
+<i>Ib.</i> p. 165. A.
+
+  <blockquote><i>Venit procurrens, he came running</i>. Nicodemus came not so, Nicodemus
+  durst not avow his coming, and therefore he came creeping, and he came
+  softly, and he came seldom, and he came by night.</blockquote>
+
+
+Ah! but we trust in God that he did in fact come. The adhesion, the
+thankfulness, the love which arise and live after the having come,
+whether from spontaneous liking, or from a beckoning hope, or from a
+compelling good, are the truest <i>criteria</i> of the man's Christianity.<br>
+<br><br>
+
+<i>Ib.</i> B.
+
+ <blockquote> When I have just reason to think my superiors would have it thus, this
+  is music to my soul; when I hear them say they would have it thus,
+  this is rhetoric to my soul; when I see their laws enjoin it to be
+  thus, this is logic to my soul; but when I see them actually, really,
+  clearly, constantly do thus, this is a demonstration to my soul, and
+  demonstration is the powerfullest proof. The eloquence of inferiors is
+  in words, the eloquence of superiors is in action.</blockquote>
+
+A just representation, I doubt not, of the general feeling and principle
+at the time Donne wrote. Men regarded the gradations of society as God's
+ordinances, and had the elevation of a self-approving conscience in
+every feeling and exhibition of respect for those of ranks superior to
+their own. What a contrast with the present times! Is not the last
+sentence beautiful? "The eloquence of inferiors is in words, the
+eloquence of superiors is in action."<br>
+<br>
+<br>
+<i>Ib.</i> B. and C.
+
+ <blockquote> He came to Christ, he ran to him; and when he was come, as St. Mark
+  relates it, <i>he fell upon his knees to Christ</i>. He stood not then
+  Pharisaically upon his own legs, his own merits, though he had been a
+  diligent observer of the commandments before, &amp;c.</blockquote>
+
+All this paragraph is an independent truth; but I doubt whether in his
+desire to make every particle exemplary, to draw some Christian moral
+from it, Donne has not injudiciously attributed, <i>quasi per prolepsin</i>,
+merits inconsistent with the finale of a wealthy would-be proselyte. At
+all events, a more natural and, perhaps, not less instructive
+interpretation might be made of the sundry movements of this religiously
+earnest and zealous admirer of Christ, and worshipper of Mammon. O, I
+have myself known such!<br>
+<br>
+<br>
+<i>Ib.</i> D.
+
+  <blockquote>He was no ignorant man, and yet he acknowledged that he had somewhat
+  more to learn of Christ than he knew yet. Blessed are they that
+  inanimate all their knowledge, consummate all in Christ Jesus, &amp;c.</blockquote>
+
+The whole paragraph is pure gold. <a name="fr43">Without</a> being aware of this passage in
+Donne, I expressed the same conviction, or rather declared the same
+experience, in the appendix<a href="#f43"><sup>15</sup></a> to the Statesman's Manual. O! if only one
+day in a week, Christians would consent to have the Bible as the only
+book, and their minister's labour to make them find all substantial good
+of all other books in their Bibles!<br>
+<br>
+<br>
+<i>Ib.</i> E.
+
+  <blockquote>I remember one of the Panegyrics celebrates and magnifies one of the
+  Roman emperors for this, that he would marry when he was young; that
+  he would so soon confine and limit his pleasures, so soon determine
+  his affections in one person.</blockquote>
+
+It is surely some proof of the moral effect which Christianity has
+produced, that in all Protestant countries, at least, a writer would be
+ashamed to assign this as a ground of panegyric; as if promiscuous
+intercourse with those of the other sex had been a natural good, a
+privilege, which there was a great merit in foregoing! O! what do not
+women owe to Christianity! As Christians only it is that they do, or
+ordinarily can, cease to be things for men, instead of co-persons in one
+spiritual union.<br>
+<br><br>
+
+<i>Ib.</i> p. 166. A.
+
+ <blockquote> But such is often the corrupt inordinateness of greatness, that it
+  only carries them so much beyond other men, but not so much nearer to
+  God.</blockquote>
+
+Like a balloon, away from earth, but not a whit nearer the arch of
+heaven. There is a praiseworthy relativeness and life in the morality of
+our best old divines. It is not a cold law in brass or stone; but "this
+I may and should think of my neighbour, this of a great man," &amp;c.<br>
+<br>
+<br>
+<i>Ib.</i> p. 167. A.
+
+  <blockquote>Christ was pleased to redeem this man from this error, and bring him
+  to know truly what he was, that he was God. Christ therefore doth not
+  rebuke this man, by any denying that he himself was good; for Christ
+  doth assume that addition to himself, <i>I am the good shepherd</i>.
+  Neither doth God forbid that those good parts which are in men should
+  be celebrated with condign praise. We see that God, as soon as he saw
+  that any thing was good, he said so, he uttered it, he declared it,
+  first of the light, and then of other creatures. God would be no
+  author, no example of smothering the due praise of good actions. For
+  surely that man hath no zeal to goodness in himself, that affords no
+  praise to goodness in other men.
+</blockquote>
+
+Very fine. But I think another &mdash; not, however, a different &mdash; view might be
+taken respecting our Lord's intention in these words. The young noble,
+who came to him, had many praiseworthy traits of character; but he
+failed in the ultimate end and aim. What ought only to have been valued
+by him as means, was loved, and had a worth given to it, as an end in
+itself. Our Lord, who knew the hearts of men, instantly in the first
+words applies himself to this, and takes the occasion of an ordinary
+phrase of courtesy addressed to himself, to make the young man aware of
+the difference between a mere relative good and that which is absolutely
+good; that which may be called good, when regarded as a mean to good,
+but which must not be mistaken for, or confounded with, that which is
+good, and itself the end.<br>
+<br>
+<i>Ib.</i> B. C. D.<br>
+<br>
+All excellent, and D. most so. Thus, thus our old divines showed the
+depth of their love and appreciation of the Scriptures, and thus led
+their congregations to feel and see the same. Here is Donne's authority
+(<i>Deus non est ens</i>, &amp;c.) for what I have so earnestly endeavored to
+show, that <i>Deus est ens super ens</i>, the ground of all being, but
+therein likewise absolute Being, in that he is the eternal
+self-affirmant, the I Am in that I Am; and that the key of this mystery
+is given to us in the pure idea of the will, as the alone <i>Causa Sui</i>.<br>
+<br>
+O! compare this manhood of our Church divinity with the feeble dotage of
+the Paleyan school, the 'natural' theology, or watchmaking scheme, that
+knows nothing of the maker but what can be proved out of the watch, the
+unknown nominative case of the verb impersonal <i>fit &mdash; et natura est</i>; the
+'it,' in short, in 'it rains,' 'it snows,' 'it is cold,' and the
+like. When, after reading the biographies of Walton and his
+contemporaries, I reflect on the crowded congregations, on the
+thousands, who with intense interest came to their hour and two hour
+long sermons, I cannot but doubt the fact of any true progression, moral
+or intellectual, in the mind of the many. The tone, the matter, the
+anticipated sympathies in the sermons of an age form the best moral
+criterion of the character of that age.<br>
+<br>
+<br>
+<i>Ib.</i> E.
+
+  <blockquote>His name of Jehova we admire with a reverence.</blockquote>
+
+Say, rather, Jehova, his name. It is not so properly a name of God, as
+God the Name, &mdash; God's name and God.<br>
+<br>
+<br>
+<i>Ib.</i> p. 169. A.
+
+  <blockquote>Land, and money, and honour must be called goods, though but of
+  fortune, &amp;c.</blockquote>
+
+We should distinguish between the conditions of our possessing goods and
+the goods themselves. Health, for instance, is ordinarily a condition of
+that working and rejoicing for and in God, which are goods in the end,
+and of themselves. Health, competent fortune, and the like are good as
+the negations of the preventives of good; as clear glass is good in
+relation to the light, which it does not exclude. Health and ease
+without the love of God are plate glass in the darkness.<br>
+<br>
+<br>
+<i>Ib.</i> p. 170.<br>
+<br>
+Much of this page consists of play on words; as, that which is useful as
+rain, and that which is of use as rain on a garden after drouth. There
+is also much sophistry in it. Pain is not necessarily an ultimate evil.
+As the mean of ultimate good, it may be a relative good; but surely that
+which makes pain, anguish, heaviness necessary in order to good, must be
+evil. And so the Scripture determines. They are the <i>wages of sin</i>; but
+God's infinite mercy raises them into sacraments, means of grace. Sin is
+the only absolute evil; God the only absolute good. But as myriads of
+things are good relatively through participation of God, so are many
+things evil as the fruits of evil. What is the apostasy, or fall of
+spirits? That that which from the essential perfection of the Absolute
+Good could not but be possible, that is, have a potential being, but
+never ought to have been actual, did nevertheless strive to be
+actual? &mdash; But this involved an impossibility; and it actualized only its
+own potentiality.<br>
+<br>
+What is the consequence of the apostasy? That no philosophy is possible
+of man and nature but by assuming at once a zenith and a nadir, God and
+<i>Hades</i>; and an ascension from the one through and with a condescension
+from the other; that is, redemption by prevenient and then auxiliary
+grace.<br>
+<br>
+<i>Ib.</i> p. 171. B.
+
+  <blockquote>So says St. Augustine, <i>Audeo dicere</i>, though it be boldly said, yet I
+  must say it, <i>utile esse cadere in aliquod manifestum peccatum</i>, &amp;c.</blockquote>
+
+No doubt, a sound sense may be forced into these words: but why use
+words, into which a sound sense must be forced? Besides, the subject is
+too deep and too subtle for a sermon. In the two following paragraphs,
+especially, Dr. Donne is too deep, and not deep enough. He treads
+waters, and dangerous waters. N.B. The Familists.<br>
+<br>
+<br>
+Serm. XVIII. Acts, ii. 36. p. 175.<br>
+<i>Ib.</i> B. <br>
+<br>
+I would paraphrase, or rather lead the way to this text, something as
+follows:<br>
+<br>
+Truth is a common interest; it is every man's duty to convey it to his
+brother, if only it be a truth that concerns or may profit him, and he
+be competent to receive it. For we are not bound to say the truth, where
+we know that we cannot convey it, but very probably may impart a
+falsehood instead; no falsehoods being more dangerous than truths
+misunderstood, nay, the most mischievous errors on record having been
+half-truths taken as the whole.<br>
+<br>
+But let it be supposed that the matter to be communicated is a fact of
+general concernment, a truth of deep and universal interest, a momentous
+truth involved in a most awe-striking fact, which all responsible
+creatures are competent to understand, and of which no man can safely
+remain in ignorance. Now this is the case with the matter, on which I am
+about to speak; <i>therefore let all the house of Israel know assuredly,
+that God hath made that same Jesus, whom ye have crucified, both Lord
+and Christ!</i><br>
+<br>
+<i>Ib.</i> p. 176. A. B. C.<br>
+<br>
+True Christian love not only permits, but enjoins, courtesy. God
+himself, says Donne, gave us the example.<br>
+<br>
+<br>
+<i>Ib.</i> p. 177. A. C. E.<br>
+<br>
+All excellent, and E. of deeper worth. All that is wanting here is to
+determine the true sense of 'knowing God,' &mdash; that sense in which it is
+revealed that to know God is life ever-lasting.<br>
+<br>
+<br>
+Ib p. 178. A.
+
+  <blockquote>Now the universality of this mercy hath God enlarged and extended very
+  far, in that he proposes it even to our knowledge; <i>sciant</i>, let
+  all know it. It is not only <i>credant</i>, let all believe it; for
+  the infusing of faith is not in our power; but God hath put it in our
+  power to satisfy their reason, &amp;c.</blockquote>
+
+A question is here affirmatively started of highest importance and of
+deepest interest, that is, faith so distinguished from reason,
+<i>credat</i> from <i>sciat</i>, that the former is an infused grace
+'not in our power;' the latter an inherent quality or faculty, on which
+we are able to calculate as man with man. I know not what to say to
+this. Faith seems to me the coadunation of the individual will with the
+reason, enforcing adherence alike of thought, act, and affection to the
+Universal Will, whether revealed in the conscience, or by the light of
+reason, however the same may contravene, or apparently contradict, the
+will and mind of the flesh, the presumed experience of the senses and of
+the understanding, as the faculty, or intelligential yet animal
+instinct, by which we generalize the notices of the senses, and
+substantiate their <i>spectra</i> or <i>phænomena</i>. In this sense,
+therefore, and in this only, I agree with Donne. <i>No man cometh to
+Christ unless the</i> <i>Father lead him</i>. The corrupt will cannot,
+without prevenient as well as auxiliary grace, be unitively subordinated
+to the reason, and again, without this union of the moral will, the
+reason itself is latent. Nevertheless, I see no advantage in not saying
+the 'will,' or in substituting the term 'faith' for it. But the sad
+non-distinction of the reason and the understanding throughout Donne,
+and the confusion of ideas and conceptions under the same term,
+painfully inturbidates his theology. Till this distinction of the
+<img src="images/CG44.gif" width="55" height="30" alt="Greek:nous"> and the <img src="images/CG45.gif" width="159" height="29" alt="Greek:phronaema sarkos"> be seen, nothing can be
+seen aright. Till this great truth be mastered, and with the sight that
+is insight, other truths may casually take possession of the mind, but
+the mind cannot possess them. If you know not this, you know nothing;
+for if you know not the diversity of reason from the understanding, you
+know not reason; and reason alone is knowledge.<br>
+<br>
+All that follows in B. is admirable, worthy of a divine of the Church of
+England, the National and the Christian, and indeed proves that Donne
+was at least possessed by the truth which I have always labored to
+enforce, namely, that faith is the <i>apotheosis</i> of the reason in
+man, the complement of reason, the will in the form of the reason. As
+the basin-water to the fountain shaft, such is will to reason in faith.
+The whole will shapes itself in the image of God wherein it had been
+created, and shoots on high toward, and in the glories of, Heaven!<br>
+<br><br>
+
+<i>Ib.</i> D.
+
+ <blockquote> If we could have been in Paradise, and seen God take a clod of red
+  earth, and make that wretched clod of contemptible earth such a body
+  as should be fit to receive his breath, &amp;c.</blockquote>
+
+A sort of pun on the Hebrew word <i>Adam</i> or red earth, common in Donne's
+age, but unworthy of Donne, who was worthy to have seen deeper into
+the Scriptural sense of the 'ground,' the Hades, the multeity, the many
+<i>absque numero el infra numerum</i>, that which is below, as God is
+that which transcends, intellect.<br>
+<br>
+<br>
+<i>Ib.</i> p. 179. B.
+
+ <blockquote> We place in the School, for the most part, the infinite merit of
+  Christ Jesus ... rather <i>in pacto</i> than <i>in persona</i>, rather
+  that this contract was thus made between the Father and the Son, than
+  that whatsoever that person, thus consisting of God and Man, should
+  do, should, only in respect of the person, be of an infinite value and
+  extension to that purpose, &amp;c.</blockquote>
+
+O, this is sad misty divinity! far too scholastical for the pulpit, far
+too vague and unphilosophic for the study.<br>
+<br>
+<br>
+<i>Ib.</i> p. 180. A.
+
+ <blockquote> <i>Quis nisi infidelis negaverit apud inferos fuisse Christum?</i>
+  says St. Augustine.</blockquote>
+
+Where?<a href="#f44"><sup>16</sup></a> Pearson expressly asserts and <a name="fr44">proves</a> that the clause was in
+none of the ancient creeds or confessions. And even now the sense of
+these words, <i>He descended into hell</i>, is in no Reformed Church
+determined as an article of faith.<br>
+<br>
+<br>
+Ib.p.182. D.
+
+  <blockquote><i>Audacter dicam</i>, says St. Hierome, <i>cum omnia posset Deus,
+  suscitare virginem post ruinam non potest.</i></blockquote>
+
+One instance among hundreds of the wantonness of phrase and fancy in the
+Fathers. What did Jerome mean? <i>quod Deus membranam hymenis luniformem
+reproducere nequit?</i> No; that were too absurd. What then? &mdash; that God
+cannot make what has been not to have been? Well then, why not say that,
+since that is all you can mean?<br>
+<br>
+<br>
+Serm. XIX. Rev. xx.6.p.183.<br>
+<br>
+The exposition of the text in this sermon is a lively instance how much
+excellent good sense a wise man, like Donne, can bring forth on a
+passage which he does not understand. For to say that it may mean either
+X, or Y, or Z, is to confess he knows not what it means; but that if it
+be X. then, &amp;c.; if Y. then, &amp;c.; and lastly if it be Z. then, &amp;c.; that
+is to say, that he understands X, Y, and Z; but does not understand
+the text itself.<br>
+<br><br>
+<i>Ib.</i> p. 185. B.
+
+  <blockquote>Seas of blood and yet but brooks, tuns of blood and yet but basons,
+  compared with the sacrifices, the sacrifices of the blood of men, in
+  the persecutions of the primitive Church. For every ox of the Jew, the
+  Christian spent a man; and for every sheep and lamb, a mother and her
+  child, &amp;c.</blockquote>
+
+Whoo! Had the other nine so called persecutions been equal to the
+tenth, that of Diocletian, Donne's assertion here would be extravagant.<br>
+<br>
+<br>
+Serra. XXXIV. Rom. viii.16.p.332. <br>
+ <i>Ib.</i> p. 335. A.
+
+ <blockquote> But by what manner comes He from them? By proceeding.  </blockquote>
+
+If this mystery be considered as words, or rather sounds vibrating on
+some certain ears, to which the belief of the hearers assigned a
+supernatural cause, well and good! What else can be said? Such were the
+sounds: what their meaning is, we know not; but such sounds not being in
+the ordinary course of nature, we of course attribute them to something
+extra-natural. But if God made man in his own image, therein as in a
+mirror, misty no doubt at best, and now cracked by peculiar and
+in-herited defects &mdash; yet still our only mirror &mdash; to contemplate all we can
+of God, this word 'proceeding' may admit of an easy sense. <br>
+<br>
+For if a man
+first used it to express as well as he could a notion found in himself
+as man <i>in genere</i>, we have to look into ourselves, and there we
+shall find that two facts of vital intelligence may be conceived; the
+first, a necessary and eternal outgoing of intelligence (<img src="images/CG44.gif" width="55" height="30" alt="Greek:nous">)
+from being <img src="images/CG46.gif" width="71" height="31" alt="Greek:tò on">, with the will as an accompaniment, but not
+from it as a cause, &mdash; in order, though not necessarily in time,
+precedent. This is true filiation. The second is an act of the will and
+the reason, in their purity strict identities, and therefore not
+begotten or filiated, but proceeding from intelligent essence and
+essential intelligence combining in the act, necessarily and
+coeternally. <br>
+<br>
+For the coexistence of absolute spontaneity with absolute
+necessity is involved in the very idea of God, one of whose intellectual
+definitions is, the <i>synthesis, generative ad extra, et annihilative,
+etsi inclusive, quoad se,</i> of all conceivable <i>antitheses;</i> even
+as the best moral definition &mdash; (and, O! how much more godlike to us in
+this state of antithetic intellect is the moral beyond the
+intellectual!) &mdash; is, God is love. This is to us the high prerogative of
+the moral, that all its dictates immediately reveal the truths of
+intelligence, whereas the strictly intellectual only by more distant and
+cold deductions carries us towards the moral. For what is love? Union
+with the desire of union. God therefore is the cohesion and the oneness
+of all things; and dark and dim is that system of ethics, which does not
+take oneness as the root of all virtue. Being, Mind, Love in action, are
+ideas distinguishable though not divisible; but Will is incapable of
+distinction or division: it is equally implied in vital action, in
+essential intelligence, and in effluent love or holy action. <br>
+<br>
+Now will is
+the true principle of identity, of selfness, even in our common
+language. The will, therefore, being indistinguishably one, but the
+possessive powers triply distinguishable, do perforce involve the notion
+expressed by a Trinity of three Persons and one God. There are three
+Persons eternally coexisting, in whom the one Will is totally all in
+each; the truth of which mystery we may know in our own minds, but can
+understand by no analogy. For "the wind ministrant to divers at the same
+moment" &mdash; thence, to aid the fancy &mdash; borrows or rather steals from the
+mind the idea of 'total <i>in omni parte</i>,' which alone furnishes the
+analogy; but that both it and by it a myriad of other material images do
+enwrap themselves <i>in hac veste non sua,</i> and would be even no
+objects of conception if they did not; yea, that even the very words,
+'conception,' 'comprehension,' and all in all languages that answer to
+them, suppose this trans-impression from the mind, is an argument better
+than all analogy.<br>
+<br>
+<br>
+Serm. XXXV. Mat. xii. 31. p. 341.  <br>
+<i>Ib.</i> p. 342. B.
+
+ <blockquote> First then, for the first term, <i>sin,</i> we use to ask in the
+  school, whether any action of man's can have <i>rationem demeriti;</i>
+  whether it can be said to offend God, or to deserve ill of God? for
+  whatsoever does so, must have some proportion with God.</blockquote>
+
+This appears to me to furnish an interesting example of the bad
+consequences in reasoning, as well as in morals, of the <i>cui bono? cui
+malo?</i> system of ethics, &mdash; that system which places the good and evil
+of actions in their painful or pleasurable effects on the sensuous or
+passive nature of sentient beings, not in the will, the pure act itself.
+For, according to this system, God must be either a passible and
+dependent being, &mdash; that is, not God, &mdash; or else he must have no interest,
+arid therefore no motive or impulse, to reward virtue or punish vice.
+The veil which the Epicureans threw over their atheism was itself an
+implicit atheism. Nay, the world itself could not have existed; and as
+it does exist, the origin of evil (for if evil means no more than pain
+<i>in genere</i>, evil has a true being in the order of things) is not
+only a difficulty of impossible solution, but is a fact necessarily
+implying the non-existence of an omnipotent and infinite goodness, &mdash; that
+is, of God. For to say that I believe in a God, but not that he is
+omnipotent, omniscient, and all-good, is as mere a contradiction in
+terms as to say, I believe in a circle, but not that all the rays from
+its centre to its circumference are equal.<br>
+<br>
+I cannot read the profound truth so clearly expressed by Donne in the
+next paragraph &mdash; "it does not only want that rectitude, but it should
+have that rectitude, and therefore hath a sinful want" &mdash; without an
+uneasy wonder at its incongruity with the preceding dogmas.<br>
+<br>
+<br>
+Serm. LXXI. Mat. iv. 18, 19, 20. p. 717.  <br>
+<i>Ib.</i> p.725. A.
+
+  <blockquote>But still consider, that they did but leave their nets, they did not
+  burn them. And consider, too, that they left but nets, those things
+  which might entangle them, and retard them in their following of
+  Christ, &amp;c.</blockquote>
+
+An excellent paragraph grounded on a mere pun. Such was the taste of the
+age; and it is an awful joy to observe, that not great learning, great
+wit, great talent, not even (as far as without great virtue that can be)
+great genius, were effectual to preserve the man from the contagion, but
+only the deep and wise enthusiasm of moral feeling. Compare in this
+light Donne's theological prose even with that of the honest Knox; and,
+above all, compare Cowley with Milton.  <br>
+<br>
+<br>
+Serm. LXXII. Mat. iv. 18, 19, 20. p. 726.  <br>
+<i>Ib.</i> p.727. A.-E.<br>
+<br>
+  It is amusing to see the use which the Christian divines make of the
+very facts in favour of their own religion, with which they triumphantly
+battered that of the heathens; namely, the gross and sinful
+anthropomorphitism of their representations of the Deity; and yet the
+heathen philosophers and priests &mdash; Plutarch for instance &mdash; tell us as
+plainly as Donne or Aquinas can do, that these are only accommodations
+to human modes of conception, &mdash; the divine nature being in itself
+impassible; &mdash; how otherwise could it be the prime agent?  <br>
+<br>
+Paganism needs a true philosophical judge. Condemned it will be,
+perhaps, more heavily than by the present judges, but not from the same
+statutes, nor on the same evidence.<br>
+<br>
+<br>
+<i>In fine.</i><br>
+<br>
+If our old divines, in their homiletic expositions of Scripture,
+wire-drew their text, in the anxiety to evolve out of the words the
+fulness of the meaning expressed, implied, or suggested, our modern
+preachers have erred more dangerously in the opposite extreme, by making
+their text a mere theme, or <i>motto,</i> for their discourse. Both err
+in degree; the old divines, especially the Puritans, by excess, the
+modern by defect. But there is this difference to the disfavor of the
+latter, that the defect in degree alters the kind. It was on God's holy
+word that our Hookers, Donnes, Andrewses preached; it was Scripture
+bread that they divided, according to the needs and seasons. The
+preacher of our days expounds, or appears to expound, his own sentiments
+and conclusions, and thinks himself evangelic enough if he can make the
+Scripture seem in conformity with them.<br>
+<br>
+Above all, there is something to my mind at once elevating and soothing
+in the idea of an order of learned men reading the many works of the
+wise and great, in many languages, for the purpose of making one book
+contain the life and virtue of all others, for their brethren's use who
+have but that one to read. What, then, if that one book be such, that
+the increase of learning is shown by more and more enabling the mind to
+find them all in it! But such, according to my experience &mdash; hard as I am
+on threescore &mdash; the Bible is, as far as all moral, spiritual, and
+prudential, &mdash; all private, domestic, yea, even political, truths arid
+interests are concerned. The astronomer, chemist, mineralogist, must go
+elsewhere; but the Bible is the book for the man.<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f29a"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp; The LXXX Sermons, fol. 1640. &mdash; Ed.<br>
+<a href="#section6">return to footnote mark</a><br>
+<br>
+<br>
+<a name="f30a"><span style="color: #FF0000;">Footnote 2:</span></a> &nbsp;
+
+ <blockquote> "Mr. Coleridge's admiration of Bull and Waterland as high theologians
+  was very great. Bull he used to read in the Latin <i>Defensio Fidei
+  Nicoenoe</i>, using the Jesuit Zola's edition of 1784, which, I think,
+  he bought at Rome. He told me once, that when he was reading a
+  Protestant English Bishop's work on the Trinity, in a copy edited by
+  an Italian Jesuit in Italy, he felt proud of the Church of England,
+  and in good humour with the Church of Rome."</blockquote>
+
+<i>Table Talk,</i> 2d edit. p. 41. &mdash; Ed.<br>
+<a href="#fr30a">return</a><br>
+<br>
+<br>
+<a name="f31"><span style="color: #FF0000;">Footnote 3:</span></a> &nbsp;<i> Rom.</i> vi.3, 4, 5. &mdash; Ed.<br>
+<a href="#fr31">return</a><br>
+<br>
+<br>
+<a name="f32"><span style="color: #FF0000;">Footnote 4:</span></a> &nbsp; <i>John</i> i 14. <i>Gal</i>. iv 4. Ed.<br>
+<a href="#fr32">return</a><br>
+<br>
+<br>
+<a name="f33"><span style="color: #FF0000;">Footnote 5:</span></a> &nbsp; See the whole argument on the difference of the reason and
+the understanding, in the <i>Aids to Reflection</i>, 3d edit. pp. 206-227.
+Ed.<br>
+<a href="#fr33">return</a><br>
+<br>
+<br>
+<a name="f34"><span style="color: #FF0000;">Footnote 6:</span></a> &nbsp; See the author's entire argument upon this subject in the
+<i>Church and State</i>. &mdash; Ed.<br>
+<a href="#fr34">return</a><br>
+<br>
+<br>
+<a name="f35"><span style="color: #FF0000;">Footnote 7:</span></a> &nbsp; <i>Galat</i>. ii 20. &mdash; Ed.<br>
+<a href="#fr35">return</a><br>
+<br>
+<br>
+<a name="f36"><span style="color: #FF0000;">Footnote 8:</span></a> &nbsp; Compare <i>Hamlet</i>, Act V. sc. 1. This sermon was preached,
+March 8, 1628-9. &mdash; Ed.<br>
+<a href="#fr36">return</a><br>
+<br>
+<br>
+<a name="f37"><span style="color: #FF0000;">Footnote 9:</span></a> &nbsp; C. iii. 13, &amp;c. &mdash; Ed.<br>
+<a href="#fr37">return</a><br>
+<br>
+<br>
+<a name="f38"><span style="color: #FF0000;">Footnote 10:</span></a> &nbsp; See, however, the author's expressions at, I believe, a
+rather later period.
+
+ <blockquote> "I now think, after many doubts, that the passage; <i>I know that my
+  Redeemer liveth</i>, &amp;c. may fairly be taken as a burst of
+  determination, a <i>quasi</i> prophecy. I know not how this can be;
+  but in spite of all my difficulties, this I do know, that I shall be
+  recompensed!"</blockquote>
+
+<i>Table Talk</i>, 2d edit. p. 80. &mdash; Ed.<br>
+<a href="#fr38">return</a><br>
+<br>
+<br>
+<a name="f39"><span style="color: #FF0000;">Footnote 11:</span></a> &nbsp; How so? Is it not admitted that Robert Stephens first
+divided the New Testament into verses in 1551? See the testimony to that
+effect of Henry Stephens, his son, in the Preface to his
+<i>Concordance</i>. &mdash; Ed. <br>
+<a href="#fr39">return</a><br>
+<br>
+<br>
+<a name="f40"><span style="color: #FF0000;">Footnote 12:</span></a> &nbsp; <i>Rom</i>. viii. 3. Mr. C. afterwards expressed himself to the
+same effect:
+
+  <blockquote>"Christ's body, as mere body, or rather carcase (for body is an
+  associated word), was no more capable of sin or righteousness than
+  mine or yours; that his humanity had a capacity of sin, follows from
+  its own essence. He was of like passions as we, and was tempted. How
+  could he be tempted, if he had no formal capacity of being seduced?"</blockquote>
+
+<i>Table Talk</i>, 2d edit. p. 261. &mdash; Ed.<br>
+<a href="#fr40">return</a><br>
+<br>
+<br>
+<a name="f41"><span style="color: #FF0000;">Footnote 13:</span></a> &nbsp; See Hooker's admirable declaration of the doctrine: &mdash;
+
+ <blockquote> "These natures from the moment of their first combination have been
+  and are for ever inseparable. For even when his soul forsook the
+  tabernacle of his body, his Deity forsook neither body nor soul. If
+  it had, then could we not truly hold either that the person of Christ
+  was buried, or that the person of Christ did raise up itself from the
+  dead. For the body separated from the Word can in no true sense be
+  termed the person of Christ; nor is it true to say that the Son of God
+  in raising up that body did raise up himself, if the body were not
+  both with him and of him even during the time it lay in the sepulchre.
+  The like is also to be said of the soul, otherwise we are plainly and
+  inevitably Nestorians. The very person of Christ therefore for ever
+  one and the self-same, was only touching bodily substance concluded
+  within the grave, his soul only from thence severed, but by personal
+  union his Deity still unseparably joined with both."</blockquote>
+
+E. P. V. 52. 4. &mdash; <i>Keble's edit</i>. Ed.<br>
+<a href="#fr41">return</a><br>
+<br>
+<br>
+<a name="f42"><span style="color: #FF0000;">Footnote 14:</span></a> &nbsp; xix. 41. &mdash; Ed.<br>
+<a href="#fr42">return</a><br>
+<br>
+<br>
+<a name="f43"><span style="color: #FF0000;">Footnote 15:</span></a> &nbsp; (C.) which should be (B.)
+
+<blockquote>"The object of the preceding
+discourse was to recommend the Bible as the end and centre
+of our reading and meditation. I can truly affirm of myself,
+that my studies have been profitable and availing to me only so
+far, as I have endeavored to use all my other knowledge as a
+glass enabling me to receive more light in a wider field of
+vision from the Word of God."</blockquote>
+
+Ed.<br>
+<a href="#fr43">return</a><br>
+<br>
+<br>
+<a name="f44"><span style="color: #FF0000;">Footnote 16:</span></a> &nbsp; <i>Ep</i>. 99. See Pearson, <i>Art</i>. v. &mdash; Ed.<br>
+<a href="#fr44">return</a><br>
+<br>
+
+<hr><br><br>
+
+<h2><a name="section7"></a>Henry More's Theological Works<a href="#f45"><span style="font-size: 70%;"><sup>1</sup></span></a></h2>
+<br>
+There are three principal causes to which the imperfections and errors
+in the theological schemes and works of our elder divines, the glories
+of our Church, &mdash; men of almost unparalleled learning and genius, the rich
+and robust intellects from the reign of Elizabeth to the death of
+Charles II, &mdash; may, I think, be reasonably attributed. And striking,
+unusually striking, instances of all three abound in this volume; and in
+the works of no other divine are they more worthy of being regretted:
+for hence has arisen a depreciation of Henry More's theological
+writings, which yet contain more original, enlarged, and elevating views
+of the Christian dispensation than I have met with in any other single
+volume. For More had both the philosophic and the poetic genius,
+supported by immense erudition. But unfortunately the two did not
+amalgamate. It was not his good fortune to discover, as in the preceding
+generation William Shakspeare discovered, a <i>mordaunt</i> or common
+base of both, and in which both the poetic and the philosophical power
+blended in one.<br>
+<br>
+These causes are, &mdash;<br>
+<br>
+<b>First</b>, and foremost, &mdash; the want of that logical <img src="images/CG47.gif" width="235" height="30" alt="Greek:propaidéia
+dokimastikàe">, that critique of the human intellect, which, previously
+to the weighing and measuring of this or that, begins by assaying the
+weights, measures, and scales themselves; that fulfilment of the
+heaven-descended <i>nosce teipsum</i>, in respect to the intellective
+part of man, which was commenced in a sort of tentative broadcast way by
+Lord Bacon in his <i>Novum Organum</i>, and brought to a systematic
+completion by Immanuel Kant in his <i>Kritik der reinen Vernunft, der
+Urtheilskrajt, und der metaphysiche Anfangsgründe der
+Naturwissenschaft</i>.<br><br>
+From the want of this searching logic, there is a perpetual confusion of
+the subjective with the objective in the arguments of our divines,
+together with a childish or anile overrating of human testimony, and an
+ignorance in the art of sifting it, which necessarily engendered
+credulity.<br>
+<br>
+<b>Second</b>, &mdash; the ignorance of natural science, their physiography scant in
+fact, and stuffed out with fables; their physiology imbrangled with an
+inapplicable logic and a misgrowth of <i>entia rationalia</i>, that is,
+substantiated abstractions; and their physiogony a blank or dreams of
+tradition, and such "intentional colours" as occupy space but cannot
+fill it. Yet if Christianity is to be the religion of the world, if
+Christ be that Logos or Word that <i>was in the beginning</i>, by whom
+all things <i>became</i>; if it was the same Christ who said, <i>Let
+there be light</i>; who in and by the creation commenced that great
+redemptive process, the history of life which begins in its detachment
+from nature, and is to end in its union with God; &mdash; if this be true, so
+true must it be that the book of nature and the book of revelation, with
+the whole history of man as the intermediate link, must be the integral
+and coherent parts of one great work: and the conclusion is, that a
+scheme of the Christian faith which does not arise out of, and shoot its
+beams downward into, the scheme of nature, but stands aloof as an
+insulated afterthought, must be false or distorted in all its
+particulars. In confirmation of this position, I may challenge any
+opponent to adduce a single instance in which the now exploded falsities
+of physical science, through all its revolutions from the second to the
+seventeenth century of the Christian æra, did not produce some
+corresponding warps in the theological systems and dogmas of the several
+periods.<br>
+<br>
+The <b>third</b> and last cause, and especially operative in the writings of
+this author, is the presence and regnancy of a false and fantastic
+philosophy, yet shot through with refracted light from the not risen but
+rising truth, &mdash; a scheme of physics and physiology compounded of
+Cartesian mechanics and empiricism (for it was the credulous childhood
+of experimentalism), and a corrupt, mystical, theurgical,
+pseudo-Platonism, which infected the rarest minds under the Stuart
+dynasty. The only not universal belief in witchcraft and apparitions,
+and the vindication of such monster follies by such men as Sir M.Hale,
+Glanville, Baxter, Henry More, and a host of others, are melancholy
+proofs of my position. Hence, in the first chapters of this volume, the
+most idle inventions of the ancients are sought to be made credible by
+the most fantastic hypotheses and analogies.<br>
+<br>
+To the man who has habitually contemplated Christianity as interesting
+all rational finite beings, as the very <i>spirit of truth</i>, the
+application of the prophecies as so many fortune-tellings and
+soothsayings to particular events and persons, must needs be felt as
+childish &mdash; like faces seen in the moon, or the sediments of a teacup. But
+reverse this, and a Pope and a Buonaparte can never be wanting, &mdash; the
+molehill becomes an Andes. On the other hand, there are few writers
+whose works could be so easily defecated as More's. Mere omission would
+suffice; and perhaps one half (an unusually large proportion) would come
+forth from the furnace pure gold; if but a fourth, how great a gain!
+<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section7a">Explanation of the Grand Mystery of Godliness</a></h4>
+<br>
+Dedication. <i>Servorum illius omnium indignissimus.</i><br>
+<br>
+<i>Servus indignissimus,</i> or <i>omnino indignus</i>, or any other
+positive self-abasement before God, I can understand; but how an express
+avowal of unworthiness, comparatively superlative, can consist with the
+Job-like integrity and sincerity of profession especially required in a
+solemn address to Him, to whom all hearts are open, this I do not
+understand in the case of such men as Henry More, Jeremy Taylor, Richard
+Baxter were, and by comparison at least with the multitude of evil
+doers, must have believed themselves to be.<br>
+<br>
+<br>
+<i>Ib.</i> V. c. 14. s. 3.
+
+<blockquote>  This makes me not so much wonder at that passage of Providence, which
+  allowed so much virtue to the bones of the martyr Babylas, once bishop
+  of Antioch, as to stop the mouth of Apollo Daphneus when Julian would
+  have enticed him to open it by many a fat sacrifice. To say nothing of
+  several other memorable miracles that were done by the reliques of
+  saints and martyrs in those times. </blockquote>
+
+Strange lingering of childish credulity in the most learned and in many
+respects enlightened divines of the Protestant episcopal church even to
+the time of James II! The Popish controversy at that time made a great
+clearance.  <br>
+<br>
+<br>
+<i>Ib.</i> s. 9.<br>
+<br>
+At one time Professor Eichorn had persuaded me that the Apocalypse was
+authentic; that is, a Danielitic dramatic poem written by the Apostle
+and Evangelist John, and not merely under his name. But the repeated
+perusal of the vision has sadly unsettled my conclusion. The entire
+absence of all spirituality perplexes me, as forming so strong a
+contrast with the Gospel and Epistles of John; and then the too great
+appearance of an allusion to the fable of Nero's return to life and
+empire, to Simon Magus and Apollonius of Tyana on the one hand (that is
+the Eichornian hypothesis), and the insurmountable difficulties of
+Joseph Mede and others on to Bicheno and Faber on the other. In short, I
+feel just as both Luther and Calvin felt, &mdash; that is, I know not what to
+make of it, and so leave it alone.<br>
+<br>
+It is much to be regretted that we have no contemporary history of
+Apollonius, or of the reports concerning him, and the popular notions in
+his own time. For from the romance of Philostratus we cannot be sure as
+to the fact of the lies themselves. It may be a lie, that there ever was
+such or such a lie in circulation.<br>
+<br>
+<i>Ib.</i> c. 15. s. 2.
+
+  <blockquote>Fourthly. The <i>little horn</i>, Dan. vii, that rules <i>for a time
+  and times and half a time</i>, it is evident that it is not Antiochus
+  Epiphanes, because this <i>little horn</i> is part of the fourth
+  beast &mdash; namely, the Roman.</blockquote>
+
+Is it quite clear that the Macedonian was not the fourth empire;
+<ol type="1">
+
+<li>the Assyrian; </li>
+<li>the Median; </li>
+<li>the Persian; </li>
+<li>the Macedonian?</li>
+</ol>
+However, what a strange prophecy, that, <i>e confesso </i> having been
+fulfilled, remains as obscure as before!<br>
+<br>
+<i>Ib.</i> s. 6
+
+  <blockquote><i>And ye shall have the tribulation of ten days</i>, &mdash; that is, the
+  utmost extent of tribulation; beyond which there is nothing further,
+  as there is no number beyond ten.</blockquote>
+
+<a name="fr46">It</a> means, I think, the very contrary. <i>Decent dierum</i> is used even
+in Terence for a very short time<a href="#f46"><sup>2</sup></a>. In the same way we say, a nine
+days' wonder. <br>
+<br>
+<br>
+<i>Ib.</i> c. 16. s. 1.
+
+ <blockquote> But for further conviction of the excellency of Mr. Mede's way above
+  that of Grotius, I shall compare some of their main interpretations.</blockquote>
+
+Hard to say which of the two, Mede's or Grotius', is the more
+improbable. Beyond doubt, however, the Cherubim are meant as the scenic
+ornature borrowed from the Temple.<br>
+<br>
+<br>
+<i>Ib.</i> s. 2.
+
+ <blockquote> That this <i>rider of the white horse</i> is Christ, they both agree
+  in. </blockquote>
+
+The <i>white horse</i> is, I conceive, Victory or Triumph &mdash; that is, of
+the Roman power &mdash; followed by Slaughter, Famine, and Pestilence. All this
+is plain enough. The difficulty commences after the writer is deserted
+by his historical facts, that is, after the sacking of Jerusalem.<br>
+<br>
+<br>
+<i>Ib.</i> s. 5.<br>
+<br>
+  It would be no easy matter to decide, whether Mede plus More was at a
+greater distance from the meaning, or Grotius from the poetry, of this
+eleventh chapter of the Revelations; whether Mede was more wild, or
+Grotius more tame, flat, and prosaic.<br>
+<br>
+<br>
+<i>Ib.</i> c. 17. s. 8.
+
+ <blockquote> The Old and New Testament, which by a <i>prosopop&oelig;ia</i> are here
+  called the <i>two witnesses.</i></blockquote>
+
+Where is the probability of this so long before the existence of the
+collection since called the New Testament?<br>
+<br>
+<br>
+<i>Ib.</i> vi. c. l. s. 2.<br>
+<br>
+We may draw from this passage (1 <i>Thess</i>. iv. 16, 17.) the strongest
+support of the fact of the ascension of Christ, or at least of St.
+Paul's (and of course of the first generation of Christians') belief of
+it. For had they not believed his ascent, whence could they have derived
+the universal expectation of his descent, &mdash; his bodily, personal descent?
+The only scruple is, that all these circumstances were parts of the
+Jewish <i>cabala</i> or idea of the Messiah by the spiritualists before
+the Christian æra, and therefore taken for granted with respect to Jesus
+as soon as he was admitted to be the Messiah.<br>
+<br>
+<br>
+<i>Ib.</i> s. 6.
+
+ <blockquote> But light-minded men, whose hearts are made dark with infidelity, care
+  not what antic distortions they make in interpreting Scripture, so
+  they bring it to any show of compliance with their own fancy and
+  incredulity.</blockquote>
+
+Why so very harsh a censure? What moral or spiritual, or even what
+physical, difference can be inferred from all men's dying, this of one
+thing, that of another, a third, like the martyrs, burnt alive, or all
+in the same way? In any case they all die, and all pass to judgment.<br>
+<br>
+<br>
+<i>Ib.</i> c. 15.<br>
+<br>
+With his <i>semi</i>-Cartesian, <i>semi</i>-Platonic,
+<i>semi</i>-Christian notions, Henry More makes a sad jumble in his
+assertion of chronochorhistorical Christianity. <a name="fr47">One</a> decisive reference
+to the ascension of the visible and tangible Jesus from the surface of
+the earth upward through the clouds, pointed out in the writings of St.
+Paul or in the Gospel, beginning as it certainly did, and as in the copy
+according to Mark it now does, with the baptism of John, or in the
+writings of the Apostle John, would have been more effective in flooring
+Old Nic of Amsterdam<a href="#f47"><sup>3</sup></a> and his familiars, than volumes of such
+"maybe's," "perhapses," and "should be rendered," as these.<br>
+<br>
+<br>
+<i>Ib.</i> viii. c. 2. c. 6.
+
+  <blockquote>I must confess our Saviour compiled no books, it being a piece of
+  pedantry below so noble and divine a person, &amp;c.</blockquote>
+
+Alas! all this is woefully beneath the dignity of Henry More, and
+shockingly against the majesty of the High and Holy One, so very
+unnecessarily compared with Hendrick Nicholas, of Amsterdam, mercer!<br>
+<br>
+<br>
+<i>Ib.</i> x. c. 13. s. 5, 6.<br>
+<br>
+A new sect naturally attracts to itself a portion of the madmen of the
+time, and sets another portion into activity as alarmists and
+oppugnants. I cannot therefore pretend to say what More might not have
+found in the writings, or heard from the mouth, of some lunatic who
+called himself a Quaker. But I do not recollect, in any work of an
+acknowledged Friend, a denial of the facts narrated by the Evangelists,
+as having really taken place in the same sense as any other facts of
+history. If they were symbols of spiritual acts and processes, as Fox
+and Penn contended, they must have been, or happened; &mdash; else how could
+they be symbols?<br>
+<br>
+It is too true, however, that the positive creed of the Quakers is and
+ever has been extremely vague and misty. The deification of the
+conscience, under the name of the Spirit, seems the main article of
+their faith; and of the rest they form no opinion at all, considering it
+neither necessary nor desirable. I speak of Quakers in general. But what
+a lesson of experience does not this thirteenth chapter of so great and
+good a man as H. More afford to us, who know what the Quakers really
+are! Had the followers of George Fox, or any number of them
+collectively, acknowledged the mad notions of this Hendrick Nicholas? If
+not &mdash;  &mdash; <br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+<h4><a name="section7b">Inquiry into the Mystery of Iniquity</a></h4>
+<br>
+Part II. ii. c. 2.
+
+  <blockquote>Confutation of Grotius on the 17th chapter of the Apocalypse.</blockquote>
+
+Has or has not Grotius been overrated? If Grotius applied these words
+(<i>magnus testis et historiarum diligentissimus inquisitor</i>) to
+Epiphanius in honest earnest, and not ironically, he must have been
+greatly inferior in sound sense and critical tact both to Joseph
+Scaliger and to Rhenferd. Strange, that to Henry More, a poet and a man
+of fine imagination, it should never have occurred to ask himself,
+whether this scene, Patmos, with which the drama commences, was not a
+part of the poem, and, like all other parts, to be interpreted
+symbolically? That the poetic &mdash; and I see no reason for doubting the
+real &mdash; date of the Apocalypse is under Vespasian, is so evidently implied
+in the five kings preceding (for Galba, Otho, and Vitellius, were
+abortive emperors) that it seems to me quite lawless to deny it. That
+[Greek: Lateinos] is the meaning of the 666, (c. xiii. 18.) and the
+treasonable character of this, are both shown by Irenæus's pretended
+rejection, and his proposal of the perfectly senseless <i>Teitan</i>
+instead.<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f45"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp;Folio. 1708. &mdash; Ed.<br>
+<a href="#section7">return to footnote mark</a><br>
+<br>
+<br>
+<a name="f46"><span style="color: #FF0000;">Footnote 2:</span></a> &nbsp; <i>Decem dierum vix mihi est familia</i>. Heaut. v. i. &mdash; Ed.<br>
+<a href="#fr46">return</a><br>
+<br>
+<br>
+<a name="f47"><span style="color: #FF0000;">Footnote 3:</span></a> &nbsp; Hendrick Nicholas and the Family of Love. &mdash; Ed.<br>
+<a href="#fr47">return</a><br>
+<br>
+
+<hr><br><br>
+
+<h2><a name="section8"></a>Heinrichs Commentary on the Apocalypse<a href="#f48"><span style="font-size: 70%;"><sup>1</sup></span></a></h2>
+<br>
+P. 245. <br>
+<br>
+It seems clear that Irenæus invented the unmeaning <i>Teitan</i>, in
+order to save himself from the charge of treason, to which the
+<i>Lateinos </i> might have exposed him. See Rabelais <i>passim</i>. <br>
+<br>
+<br>
+P.246.
+
+  <blockquote><i>Nec magis blandiri poterit alterum illud nomen, Teitan, quod
+  studiose commendavit Iren&oelig;us</i>.</blockquote>
+
+No! <i>non studiose, sed ironice commendavit Irenæus</i>. Indeed it is
+ridiculous to suppose that Irenæus was in earnest with <i>Teitan</i>.
+His meaning evidently is: &mdash; if not <i>Lateinos</i>, which has a meaning,
+it is some one of the many names having the same numeral power, to which
+a meaning is to be found by the fulfillment of the prophecy. My own
+conviction is, that the whole is an ill-concerted conundrum, the secret
+of which died with the author. The general purpose only can be
+ascertained, namely, some test, partaking of religious obligation, of
+allegiance to the sovereignty of the Roman Emperor.<br>
+<br>
+If I granted for a moment the truth of Heinrichs's supposition, namely,
+that, according to the belief of the Apocalypt, the line of the Emperors
+would cease in Titus the seventh or complete number (Galba, Otho, and
+Vitellius, being omitted) by the advent of the Messiah; &mdash; if I found my
+judgment more coerced by his arguments than it is, &mdash; then I should use
+this book as evidence of the great and early discrepance between the
+Jewish-Christian Church and the Pauline; and my present very serious
+doubts respecting the identity of John the Theologian and John the
+Evangelist would become fixed convictions of the contrary.<br>
+<br>
+<br>
+P. 91. Rev. xvii. 11.  <br>
+<br>
+Among other grounds for doubting this interpretation (that <i>the
+eighth</i> in v.11. is Satan), I object,
+<ol type="1">
+<li>that it almost necessitates
+the substitution of the Coptic <img src="images/CG56.gif" width="84" height="32" alt="Greek: aggelos"> for <img src="images/CG57.gif" width="66" height="29" alt="Greek: ogdoos">
+against all the MSS., and without any Patristic hint. For it seems a
+play with words unworthy the writer, to make Satan, who possessed all
+the seven, himself an <i>eighth</i>, and still worse if <i>the
+eighth</i>:</li>
+<li>that it is not only a great and causeless inconcinnity in
+style, but a wanton adding of obscurity to the obscure to have, first,
+so carefully distinguished (c. xiii. 1-11.) the <img src="images/CG49.gif" width="72" height="31" alt="Greek: drák_on"> from
+the two <img src="images/CG50.gif" width="59" height="28" alt="Greek: tháeria"> and the one <img src="images/CG51.gif" width="64" height="29" alt="Greek: thaeríon"> from the other,
+and then to make <img src="images/CG51.gif" width="64" height="29" alt="Greek: thaeríon"> the appellative of the <img src="images/CG49.gif" width="72" height="31" alt="Greek:
+drák_on">: as if having in one place told of Nicholas <i>senior</i>, Dick
+and another Dick his cousin, I should soon after talk of Dick, meaning
+old Nicholas by that name; that is, having discriminated Nicholas from
+Dick, then to say Dick, meaning Nicholas!
+</ol><br>
+<br>
+<i>Rev</i>. xix. 9. <br>
+<br>
+ These words might well bear a more recondite interpretation; that is,
+<img src="images/CG52.gif" width="66" height="30" alt="Greek: outoi"> (these blessed ones) are the true <img src="images/CG53.gif" width="58" height="30" alt="Greek: lógoi"> or
+<img src="images/CG54.gif" width="133" height="30" alt="Greek: tékna Theou"> as the Logos is the <img src="images/CG55.gif" width="94" height="28" alt="Greek: huiòs Theou">.<br>
+<br><br>
+
+<i>Ib.</i> 10.  <br>
+<br>
+According to the law of symbolic poetry this sociable angel (the
+Beatrice of the Hebrew Dante) ought to be, and I doubt not is, <i>sensu
+symbolico</i>, an angel; that is, the angel of the Church of Ephesus,
+John the Evangelist, according to the opinion of Eusebius.<br>
+<br>
+<br>
+P. 294. Rev. xx. <i>Millennium</i>.
+
+ <blockquote> <i>Die vorzüglichsten Bekenner Jesu sollen auferstehen, die übrigen
+  Menschen sollen es nicht. Hiesse jenes, sie sollen noch nach ihrem
+  Tode fortwürken, so wäre das letztere falsch: denn auch die übrigen
+  würken nach ihrem Tode durch ihre schriften, ihre Andenken, ihre
+  Beispiel.</i></blockquote>
+
+<i>Euge! Heinrichi</i>. O, the sublime bathos of thy prosaism &mdash; the muddy
+eddy of thy logic! Thou art the only man to understand a poet!<br>
+<br>
+<br>
+I have too clearly before me the idea of a poet's genius to deem myself
+other than a very humble poet; but in the very possession of the idea, I
+know myself so far a poet as to feel assured that I can understand and
+interpret a poem in the spirit of poetry, and with the poet's spirit.
+Like the ostrich, I cannot fly, yet have I wings that give me the
+feeling of flight; and as I sweep along the plain, can look up toward
+the bird of Jove, and can follow him and say:
+
+<blockquote>"Sovereign of the
+air, &mdash; who descendest on thy nest in the cleft of the inaccessible rock,
+who makest the mountain pinnacle thy perch and halting-place, and,
+scanning with steady eye the orb of glory right above thee, imprintest
+thy lordly talons in the stainless snows, that shoot back and scatter
+round his glittering shafts, &mdash; I pay thee homage. Thou art my king. I
+give honor due to the vulture, the falcon, and all thy noble baronage;
+and no less to the lowly bird, the sky-lark, whom thou permittest to
+visit thy court, and chant her matin song within its cloudy curtains;
+yea the linnet, the thrush, the swallow, are my brethren: &mdash; but still I
+am a bird, though but a bird of the earth.<br>
+<br>
+  "Monarch of our kind, I am a bird, even as thou; and I have shed
+  plumes, which have added beauty to the beautiful, and grace to terror,
+  waving over the maiden's brow and on the helmed head of the war-chief;
+  and majesty to grief, drooping o'er the car of death!" </blockquote><br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f48"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp; Göttingen, 1821. The few following notes are, something out
+of order, inserted here in consequence of their connection with the
+immediately preceding remarks in the text. &mdash; Ed.<br>
+<a href="#section8">return to footnote mark</a><br>
+<br>
+
+<hr><br><br>
+
+<h2><a name="section9"></a>Life of Bishop Hacket<a href="#f49"><span style="font-size: 70%;"><sup>1</sup></span></a></h2>
+<br>
+<i>Ib.</i> p. 8.
+
+ <blockquote> Yet he would often dispute the necessity of a country living for a
+  London minister to retire to in hot summer time, out of the sepulchral
+  air of a churchyard, where most of them are housed in the city, and
+  found for his own part that by Whitsuntide he did <i>rus anhelare,</i>
+  and unless he took fresh air in the vacation, he was stopt in his
+  lungs and could not speak clear after Michaelmas.</blockquote>
+
+A plausible reason certainly why A. and B. should occasionally change
+posts, but a very weak one, methinks, for A.'s having both livings all
+the year through.<br>
+<br>
+<br>
+<i>Ib.</i> p. 42-3.
+
+ <blockquote> The Bishop was an enemy to all separation from the Church of England;
+  but their hypocrisy he thought superlative that allowed the doctrine,
+  and yet would separate for mislike of the discipline. ... And
+  therefore he wished that as of old all kings and other Christians
+  subscribed to the Conciliary Decrees, so now a law might pass that all
+  justices of peace should do so in England, and then they would be more
+  careful to punish the depravers of Church Orders.</blockquote>
+
+The little or no effect of recent experience and sufferings still more
+recent, in curing the mania of persecution! How was it possible that a
+man like Bishop Hacket should not have seen that if separation on
+account of the imposition of things by himself admitted to be
+indifferent, and as such justified, was criminal in those who did not
+think them indifferent, &mdash; how doubly criminal must the imposition have
+been, and how tenfold criminal the perseverance in occasioning
+separation; how guilty the imprisoning, impoverishing, driving into
+wildernesses their Christian brethren for admitted indifferentials in
+direct contempt of St. Paul's positive command to the contrary!<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section9a">Hacket's Sermons</a></h4>
+<br>
+Serm. I. Luke ii. 7.
+
+  <blockquote>Moreover as the woman Mary did bring forth the son who bruised the
+  serpent's head, which brought sin into the world by the woman Eve, so
+  the Virgin Mary was the occasion of grace as the Virgin Eve was the
+  cause of damnation. Eve had not known Adam as yet when she was
+  beguiled and seduced the man; so Mary, &amp;c.</blockquote>
+
+A Rabbinical fable or gloss on Gen. iii. 1. Hacket is offensively fond
+of these worse than silly vanities.<br>
+<br>
+<br>
+<i>Ib.</i> p. 5.
+
+  <blockquote>The more to illustrate this, you must know that there was a twofold
+  root or foundation of the children of Israel for their temporal being:
+  Abraham was the root of the people; the kingdom was rent from Saul,
+  and therefore David was the root of the kingdom; among all the kings
+  in the pedigree none but he hath the name; and Jesse begat David the
+  king, and David the king begat Solomon; and therefore so often as God
+  did profess to spare the people, though he were angry, he says he
+  would do it for Abraham's sake: so often as he professeth to spare the
+  kingdom of Judah, he says he would do it for his servant David's sake;
+  so that <i>ratione radicis</i>, as Abraham and David are roots of the
+  people and kingdom, especially Christ is called the Son of David, the
+  Son of Abraham. </blockquote>
+
+A valuable remark, and confirmative of my convictions respecting the
+conversion of the Jews, namely, that whatever was ordained for them as
+<i>Abrahamidæ</i> is not repealed by Christianity, but only what
+appertained to the republic, kingdom, or state. The modern conversions
+are, as it seems to me, in the face of God's commands. <br>
+<br>
+<br>
+<i>Ib.</i>
+
+ <blockquote> I come to the third strange condition of the birth; it was without
+  travel, or the pangs of woman, as I will shew you out of these words;
+  <i>fasciis involvit</i>, that <i>she wrapt him in swaddling clouts,
+  and laid him in a manger. Ipsa genitrix fuit obstetrix</i>, says St.
+  Cyprian. Mary was both the mother and the midwife of the child; far be
+  it from us to think that the weak hand of the woman could facilitate
+  the work which was guided only by the miraculous hand of God. The
+  Virgin conceived our Lord without the lusts of the flesh, and
+  therefore she had not the pangs and travel of woman upon her, she
+  brought him forth without the curse of the flesh. These be the
+  Fathers' comparisons. As bees draw honey from the flower without
+  offending it, as Eve was taken out of Adam's side without any grief to
+  him, as a sprig issues out of the bark of a tree, as the sparkling
+  light from the brightness of the star, such ease was it to Mary to
+  bring forth her first born son; and therefore having no weakness in
+  her body, feeling no want of vigor, she did not deliver him to any
+  profane hand to be drest, but by a special ability, above all that are
+  newly delivered, she wrapt him in swaddling clouts. <i>Gravida, sed
+  non gravabatur</i>; she had a burden in her womb, before she was
+  delivered, and yet she was not burdened for her journey which she took
+  so instantly before the time of the child's birth. From Nazareth to
+  Bethlem was above forty miles, and yet she suffered it without
+  weariness or complaint, for such was the power of the Babe, that
+  rather he did support the Mother's weakness than was supported; and as
+  he lighted his Mother's travel by the way from Nazareth to Bethlem
+  that it was not tedious to her tender age, so he took away all her
+  dolour and imbecility from her travel in child-birth, and therefore
+  <i>she wrapt him in swaddling clouts</i>.</blockquote>
+
+A very different paragraph indeed, and quite on the cross road to Rome!
+It really makes me melancholy; but it is one of a thousand instances of
+the influence of Patristic learning, by which the Reformers of the Latin
+Church were distinguished from the renovators of the Christian religion.<br>
+<br>
+Can we wonder that the strict Protestants were jealous of the
+backsliding of the Arminian prelatical clergy and of Laud their leader,
+when so strict a Calvinist as Bishop Hacket could trick himself up in
+such fantastic rags and lappets of Popish monkery! &mdash; could skewer such
+frippery patches, cribbed from the tyring room of Romish Parthenolatry,
+on the sober gown and cassock of a Reformed and Scriptural Church!<br>
+<br><br>
+
+<i>Ib.</i> p. 7.
+
+  <blockquote>But to say the truth, was he not safer among the beasts than he could
+  be elsewhere in all the town of Bethlem? His enemies perchance would
+  say unto him, as Jael did to Sisera, <i>Turn in, turn in, my Lord</i>,
+  when she purposed to kill him; as the men of Keilah made a fair shew
+  to give David all courteous hospitality, but the issue would prove, if
+  God had not blessed him, that they meant to deliver him into the hands
+  of Saul that sought his blood. So there was no trusting of the
+  Bethlemites. Who knows, but that they would have prevented Judas, and
+  betrayed him for thirty pieces of silver unto Herod? More humanity is
+  to be expected from the beasts than from some men, and therefore she
+  laid him in a manger.</blockquote>
+
+Did not the life of Archbishop Williams prove otherwise, I should have
+inferred from these Sermons that Hacket from his first boyhood had been
+used to make themes, epigrams, copies of verses, and the like, on all
+the Sunday feasts and festivals of the Church; had found abundant
+nourishment for this humour of points, quirks, and quiddities in the
+study of the Fathers and glossers; and remained a <i>junior soph</i> all
+his life long. I scarcely know what to say: on the one hand, there is a
+triflingness, a shewman's or relique-hawker's gossip that stands in
+offensive contrast with the momentous nature of the subject, and the
+dignity of the ministerial office; as if a preacher having chosen the
+Prophets for his theme should entertain his congregation by exhibiting a
+traditional shaving rag of Isaiah's with the Prophet's stubble hair on
+the dried soap-sud. And yet, on the other hand, there is an innocency in
+it, a security of faith, a fulness evinced in the play and plash of its
+overflowing, that at other times give one the same sort of pleasure as
+the sight of blackberry bushes and children's handkerchief-gardens on
+the slopes of a rampart, the promenade of some peaceful old town, that
+stood the last siege in the Thirty Years' war!<br>
+<br>
+<br>
+<i>Ib.</i> Serm. II. Luke ii. 8.
+
+ <blockquote> Tiberius propounded his mind to the senate of Rome, that Christ, the
+  great prophet in Jewry, should be had in the same honour with the
+  other gods which they worshipped in the Capitol. The motion did not
+  please them, says Eusebius; and this was all the fault, because he was
+  a god not of their own, but of Tiberius' invention. </blockquote>
+
+<a name="fr50">Here</a>, I own, the negative evidence of the silence of Seneca and
+Suetonius &mdash; above all, of Tacitus and Pliny &mdash; outweigh in my mind the
+positive testimony of Eusebius, which rested, I suspect, on the same
+ground with the letters of Pontius Pilate, so boldly appealed to by
+Tertullian<a href="#f50"><sup>2</sup></a>.<br>
+<br>
+<br>
+<i>Ib.</i> Serm. III. Luke ii. 9.
+
+  <blockquote>But our bodies shall revive out of that dust into which they were
+  dissolved, and live for ever in the resurrection of the righteous.</blockquote>
+
+I never could satisfy myself as to the continuance and catholicity of
+this strange Egyptian tenet in the very face of St. Paul's indignant,
+<i>Thou fool! not that, &amp;c</i>. I have at times almost been tempted to
+conjecture that Paul taught a different doctrine from the Palestine
+disciples on this point, and that the Church preferred the sensuous and
+therefore more popular belief of the Evangelists' <img src="images/CG58.gif" width="105" height="32" alt="Greek: katà sárka"> to
+the more intelligible faith of the spiritual sage of the other Athens;
+for so Tarsus was called.<br>
+<br>
+And was there no symptom of a commencing relapse to the errors of that
+Church which had equalled the traditions of men, yea, the dreams of
+phantasts with the revelations of God, when a chosen elder with the law
+of truth before him, and professing to divide and distribute the bread
+of life, could, paragraph after paragraph, place such unwholesome
+vanities as these before his flock, without even a hint which might
+apprize them that the gew-gaw comfits were not part of the manna from
+heaven? All this superstitious trash about angels, which the Jews
+learned from the Persian legends, asserted as confidently as if Hacket
+had translated it word for word from one of the four Gospels! Salmasius,
+if I mistake not, supposes the original word to have been bachelors,
+young unmarried men. Others interpret angels as meaning the bishop and
+elders of the Church. More probably it was a proverbial expression
+derived from the Cherubim in the Temple: something as the country folks
+used to say to children, Take care, the Fairies will hear you! It was a
+common notion among the Jews, in the time of St. Paul, that their angels
+were employed in carrying up their prayers to the throne of God. Of
+course they must have been in special attendance in a house of prayer.<br>
+<br>
+After much search and much thought on the subject of angels as a diverse
+kind of finite beings, I find no sufficing reason to hold it for a
+revealed doctrine, and if not revealed it is assuredly no truth of
+philosophy, which, as I have elsewhere remarked, can conceive but three
+kinds:
+<ol type="1">
+<li>the infinite reason;</li>
+<li>the finite rational; and</li>
+<li>the finite
+irrational &mdash; that is, God, man, and beast.</li>
+</ol> What indeed, even for the
+vulgar, is or can an archangel be but a man with wings, better or worse
+than the wingless species according as the feathers are white or black?
+I would that the word had been translated instead of Anglicised in our
+English Bible.<br>
+<br>
+The following paragraph is one of Hacket's sweetest passages. It is
+really a beautiful little hymn.
+
+<blockquote>  By this it appears how suitably a beam of admirable light did concur
+  in the angels' message to set out the majesty of the Son of God: and I
+  beseech you observe, &mdash; all you that would keep a good Christmas as you
+  ought, &mdash; that the glory of God is the best celebration of his Son's
+  nativity; and all your pastimes and mirth (which I disallow not, but
+  rather commend in moderate use) must so be managed, without riot,
+  without surfeiting, without excessive gaming, without pride and vain
+  pomp, in harmlessness, in sobriety, as if the glory of the Lord were
+  round about us. Christ was born to save them that were lost; but
+  frequently you abuse his nativity with so many vices, such disordered
+  outrages, that you make this happy time an occasion for your loss
+  rather than for your salvation. Praise him in the congregation of the
+  people! praise him in your inward heart! praise him with the sanctity
+  of your life! praise him in your charity to them that need and are in
+  want! This is the glory of God shining round, and the most Christian
+  solemnizing of the birth of Jesus.</blockquote>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section9b">Sermons on the Temptation</a></h4>
+<br>
+As the Temptation is found in the three Gospels of Matthew, Mark, and
+Luke, it must have formed part of the <i>Prot-evangelion</i>, or
+original Gospel; &mdash; from the Apostles, therefore, it must have come, and
+from some or all who had heard the account from our Lord himself. How,
+then, are we to understand it? To confute the whims and superstitious
+nugacities of these Sermons, and the hundred other comments and
+interpretations <i>ejusdem farinæ</i>, would be a sad waste of time. Yet
+some meaning, and that worthy of Christ, it must have had. The struggle
+with the suggestions of the evil principle, first, to force his way and
+compel belief by a succession of miracles, disjoined from moral and
+spiritual purpose, &mdash; miracles for miracles' sake; &mdash; second, doubts of his
+Messianic character and divinity, and temptations to try it by some
+ordeal at the risk of certain death; &mdash; third, to interpret his mission,
+as his countrymen generally did, to be one of conquest and
+royalty; &mdash; these perhaps &mdash; but I am lost in doubt.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section9c">Sermon on the Transfiguration</a></h4>
+<br>
+Luke IX. 33.
+
+ <blockquote> <i>I could wish that myself were accursed from Christ for my brethren,
+  my kinsmen according to the flesh</i>.<br>
+<br>
+  Rom. ix. 3.</blockquote>
+
+St. Paul does not say, "I would desire to be accursed," nor does he
+speak of any deliberated result of his consideration; but represents a
+transient passion of his soul, an actual but undetermined impulse, &mdash; an
+impulse existing in and for itself in the moment of its ebullience, and
+not completed by an act and confirmation of the will, &mdash; as a striking
+proof of the exceeding interest which he continued to feel in the
+welfare of his countrymen, His heart so swelled with love and compassion
+for them, that if it were possible, if reason and conscience permitted
+it, 'Methinks,' says he, 'I could wish that myself were accursed, if so
+they might be saved.' Might not a mother, figuring to herself as
+possible and existing an impossible or not existing remedy for a dying
+child, exclaim, 'Oh, I could fly to the end of the earth to procure it!'
+Let it not be irreverent, if I refer to the fine passage in
+Shakspeare &mdash; Hotspur's rapture-like reverie &mdash; so often ridiculed by
+shallow wits. In great passion, the crust opake of present and existing
+weakness and boundedness is, as it were, fused and vitrified for the
+moment, and through the transparency the soul, catching a gleam of the
+infinity of the potential in the will of man, reads the future for the
+present. Percy is wrapt in the contemplation of the physical might
+inherent in the concentrated will; the inspired Apostle in the sudden
+sense of the depth of its moral strength.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section9d">Sermon on the Resurrection</a></h4>
+<br>
+Acts II. 4.
+
+  <blockquote>Thirdly, the necessity of it: <i>for it was not possible that he
+  should be holden of death</i>.</blockquote>
+
+One great error of textual divines is their inadvertence to the dates,
+occasion, object and circumstances, at and under which the words were
+written or spoken. Thus the simple assertion of one or two facts
+introductory to the teaching of the Christian religion is taken as
+comprising or constituting the Christian religion itself. Hence the
+disproportionate weight laid on the simple fact of the resurrection of
+Jesus, detached from the mysteries of the Incarnation and Redemption. <br>
+<br>
+<br>
+ <i>Ib.</i>
+
+  <blockquote>St. Austin says, that Tully, in his <i>3 lib. de Republica</i>,
+  disputed against the reuniting of soul and body. His argument was, To
+  what end? Where should they remain together? For a body cannot be
+  assumed into heaven. I believe God caused those famous monuments of
+  his wit to perish, because of such impious opinions wherewith they
+  were farced.</blockquote>
+
+<a name="fr51">I</a> believe, however, that these books have recently themselves enjoyed a
+resurrection by the labor of Angelo Mai<a href="#f51"><sup>3</sup></a>.<br>
+<br>
+<br>
+<i>Ib.</i>
+
+  <blockquote>And let any equal auditor judge if Job were not an Anti-Socinian; Job
+  xix. 26. <i>Though after my skin worms destroy this body, yet in my
+  flesh shall I see God, whom I shall behold for myself, and mine eyes
+  shall see, and not another</i>.</blockquote>
+
+This text rightly rendered is perhaps nothing to the purpose, but may
+refer to the dire cutaneous disease with which Job was afflicted. <a name="fr52">It</a> may
+be merely an expression of Job's confidence of his being justified in
+the eyes of men, and in this life<a href="#f52"><sup>4</sup></a>.<br>
+<br>
+In the whole wide range of theological <i>mirabilia</i>, I know none
+stranger than the general agreement of orthodox divines to forget to ask
+themselves what they precisely meant by the word 'body.' Our Lord's and
+St. Paul's meaning is evident enough, that is, the personality.<br>
+<br>
+<br>
+<i>Ib.</i>
+
+  <blockquote>St. Chrysostom's judgment upon it (<i>having loosed the pains of
+  death</i>) is, that when Christ came out of the grave, death itself
+  was delivered from pain and anxiety &mdash; <img src="images/CG59a.gif" width="166" height="30" alt="Greek: _odike katéchon autòn
+  thánatos, kaì tà deinà epasche."><img src="images/CG59b.gif" width="372" height="30" alt="see previous image">. Death knew it held him captive whom
+  it ought not to have seized upon, and therefore it suffered torments
+  like a woman in travail till it had given him up again. Thus he. But
+  the Scripture elsewhere testifies, that death was put to sorrow
+  because it had lost its sting, rather than released from sorrow by our
+  Saviour's resurrection.</blockquote>
+
+Most noticeable! See the influence of the surrounding myriotheism in the
+<i>dea Mors!</i><br>
+<br>
+<br>
+Ib.<br>
+<br>
+Let any competent judge read Hacket's Life of Archbishop Williams, and
+then these Sermons, and so measure the stultifying, nugifying effect of
+a blind and uncritical study of the Fathers, and the exclusive
+prepossession in favor of their authority in the minds of many of our
+Church dignitaries in the reign of Charles I.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section9e"></a>Hacket's Life of Lord Keeper Williams<a href="#f53"><span style="font-size: 70%;"><sup>5</sup></span></a></h4>
+<br>
+Prudence installed as virtue, instead of being employed as one of her
+indispensable handmaids, and the products of this exemplified and
+illustrated in the life of Archbishop Williams, as a work, I could
+warmly recommend to my dearest Hartley. Williams was a man bred up to
+the determination of being righteous, both honorably striving and
+selfishly ambitious, but all within the bounds and permission of the
+law, the reigning system of casuistry; in short, an egotist in morals,
+and a worldling in impulses and motives. And yet by pride and by innate
+nobleness of nature munificent and benevolent, with all the negative
+virtues of temperance, chastity, and the like, &mdash; take this man on his
+road to his own worldly aggrandizement. Winding his way through a grove
+of powerful rogues, by flattery, professions of devoted attachment, and
+by actual and zealous as well as able services, and at length becoming
+in fact nearly as great a knave as the knaves (Duke of Buckingham for
+example) whose favor and support he had been conciliating, &mdash; till at last
+in some dilemma, some strait between conscience and fear, and increased
+confidence in his own political strength, he opposes or hesitates to
+further some too foolish or wicked project of his patron knave, or
+affronts his pride by counselling a different course (not a less wicked,
+but one more profitable and conducive to his Grace's elevation);-and
+then is <i>floored</i> or crushed by him, and falls unknown and
+unpitied. Such was that truly wonderful scholar and statesman,
+Archbishop Williams.<br>
+<br>
+<br>
+Part 1. s. 61.
+
+  <blockquote>'And God forbid that any other course, should be attempted. For this
+  liberty was settled on the subject, with such imprecations upon the
+  infringers, that if they should remove these great landmarks, they
+  must look for vengeance, as if entailed by public vows on them and
+  their posterity.' These were the Dean's instructions, &amp;c.</blockquote>
+
+He deserves great credit for them. They put him in strong contrast with
+Laud.<br>
+<br>
+<br>
+<i>Ib.</i> s. 80.
+
+ <blockquote> Thus for them both together he solicits: &mdash; My most noble lord, what
+  true applause and admiration the King and your Honor have gained, &amp;c.</blockquote>
+
+All this we, in the year 1833, should call abject and base; but was it
+so in Bishop Williams? In the history of the morality of a people,
+prudence, yea cunning, is the earliest form of virtue. This is expressed
+in Jacob, and in Ulysses and all the most ancient fables. It will
+require the true philosophic calm and serenity to distinguish and
+appreciate the character of the morality of our great men from Henry
+VIII to the close of James I, &mdash; <i>nullum numen abest, si sit
+prudentia</i>, &mdash; and of those of Charles I to the Restoration. The
+difference almost amounts to contrast.<br>
+<br>
+<br>
+<i>Ib.</i> s. 81-2.  <br>
+<br>
+How is it that any deeply-read historian should not see how imperfect
+and precarious the rights of personal liberty were during this period;
+or, seeing it, refuse to do justice to the patriots under Charles I? The
+truth is, that from the reign of Edward I, (to go no farther backward),
+there was a spirit of freedom in the people at large, which all our
+kings in their senses were cautious not to awaken by too rudely treading
+on it; but for individuals, as such, there was none till the conflict
+with the Stuarts.  <br>
+<br>
+<br>
+<i>Ib.</i> s. 84.
+
+ <blockquote> Of such a conclusion of state, <i>quæ aliquando incognita, semper
+  justa</i>, &amp;c.</blockquote>
+
+This perversion of words respecting the decrees of Providence to the
+caprices of James and his beslobbered minion the Duke of Buckingham, is
+somewhat nearer to blasphemy than even the euphuism of the age can
+excuse.<br>
+<br>
+<br>
+<i>Ib.</i> s. 85.
+
+                <blockquote>  &mdash;  &mdash; tuus, O Jacobe, quod optas<br>
+  Explorare labor, mihi jussa capessere fas est.</blockquote>
+
+In our times this would be pedantic wit: in the days of James I, and in
+the mouth of Archbishop Williams it was witty pedantry.<br>
+<br>
+<br>
+<i>Ib.</i> s. 89.
+
+  <blockquote>He that doth much in a short life products his mortality.</blockquote>
+
+'Products' for 'produces;' that is, lengthens out, <i>ut apud
+geometros</i>. But why Hacket did not say 'prolongs,' I know not.<br>
+<br>
+<br>
+<i>Ib.</i>
+
+ <blockquote> See what a globe of light there is in natural reason, which is the
+  same in every man: but when it takes well, and riseth to perfection,
+  it is called wisdom in a few.</blockquote>
+
+The good affirming itself &mdash; (the will, I am) &mdash; begetteth the true, and
+wisdom is the spirit proceeding. But in the popular acceptation, common
+sense in an uncommon degree is what the world calls wisdom.<br>
+<br>
+<br>
+<i>Ib.</i> s. 92.
+
+  <blockquote>A well-spirited clause, and agreeable to holy assurance, that truth is
+  more like to win than love. Could the light of such a Gospel as we
+  profess be eclipsed with the interposition of a single marriage?</blockquote>
+
+And yet Hacket must have lived to see the practical confutation of this
+shallow Gnathonism in the result of the marriage with the Papist
+Henrietta of France!<br>
+<br>
+<br>
+<i>Ib.</i> s. 96.
+
+  <blockquote>"Floud," says the Lord Keeper, "since I am no Bishop in your opinion,
+  I will be no Bishop to you."</blockquote>
+
+I see the wit of this speech; but the wisdom, the Christianity, the
+beseemingness of it in a Judge and a Bishop, &mdash; what am I to say of that?<br>
+<br>
+<br>
+Ib.
+
+ <blockquote> And after the period of his presidency (of the Star Chamber), it is
+  too well known how far the enhancements were stretched. <i>But the
+  wringing of the nose bringeth forth blood</i>. Prov. 30-33.</blockquote>
+
+We may learn from this and fifty other passages, that it did not require
+the factious prejudices of Prynne or Burton to look with aversion on the
+proceedings of Laud. Bishop Hacket was as hot a royalist as a loyal
+Englishman could be, yet Laud was <i>allii nimis</i>.<br>
+<br>
+<br>
+<i>Ib.</i> s. 97.
+
+  <blockquote>New stars have appeared and vanished: the ancient asterisms remain;
+  there's not an old star missing.</blockquote>
+
+If they had been, they would not have been old. This therefore, like
+many of Lord Bacon's illustrations, has more wit than meaning. But it is
+a good trick of rhetoric. The vividness of the image, <i>per se</i>,
+makes men overlook the imperfection of the simile. "You see my hand, the
+hand of a poor, puny fellow-mortal; and will you pretend not to see the
+hand of Providence in this business? He who sees a mouse must be
+wilfully blind if he does not see an elephant!"<br>
+<br>
+<br>
+<i>Ib.</i> s. 100.<br>
+<br>
+The error of the first James, &mdash; an ever well-intending, well-resolving,
+but, alas! ill-performing monarch, a kind-hearted, affectionate, and
+fondling old man, really and extensively learned, yea, and as far as
+quick wit and a shrewd judgment go to the making up of wisdom, wise in
+his generation, and a pedant by the right of pedantry, conceded at that
+time to all men of learning (Bacon for example), &mdash; his error, I say,
+consisted in the notion, that because the stalk and foliage were
+originally contained in the seed, and were derived from it, therefore
+they remained so in point of right after their evolution. The kingly
+power was the seed; the House of Commons and the municipal charters and
+privileges the stock of foliage; the unity of the realm, or what we mean
+by the constitution, is the root. Meanwhile the seed is gone, and
+reappears as the crown and glorious flower of the plant. But James, in
+my honest judgment, was an angel compared with his son and grandsons. As
+Williams to Laud, so James I was to Charles I.<br>
+<br>
+<br>
+Ib.
+
+  <blockquote>Restraint is not a medicine to cure epidemical diseases.</blockquote>
+
+A most judicious remark.<br>
+<br>
+<br>
+<i>Ib.</i> s. 103.
+
+ <blockquote> The least connivance in the world towards the person of a Papist.</blockquote>
+
+It is clear to us that this illegal or <i>præter</i>-legal and desultory
+toleration by connivance at particular cases, &mdash; this precarious depending
+on the momentary mood of the King, and this in a stretch of a questioned
+prerogative, &mdash; could neither satisfy nor conciliate the Roman-Catholic
+potentates abroad, but was sure to offend and alarm the Protestants at
+home. Yet on the other hand, it is unfair as well as unwise to censure
+the men of an age for want of that which was above their age. The true
+principle, much more the practicable rules, of toleration were in
+James's time obscure to the wisest; but by the many, laity no less than
+clergy, would have been denounced as soul-murder and disguised atheism.
+In fact &mdash; and a melancholy fact it is, &mdash; toleration then first becomes
+practicable when indifference has deprived it of all merit. In the same
+spirit I excuse the opposite party, the Puritans and Papaphobists.<br>
+<br>
+<br>
+<i>Ib.</i> s. 104.<br>
+<br>
+It was scarcely to be expected that the passions of James's age would
+allow of this wise distinction between Papists, the intriguing restless
+partizans of a foreign potentate, and simple Roman-Catholics, who
+preferred the <i>mumpsimus</i> of their grandsires to the corrected
+<i>sumpsimus</i> of the Reformation. But that in our age this distinction
+should have been neglected in the Roman-Catholic Emancipation Bill!<br>
+<br>
+<br>
+<i>Ib.</i> s. 105.
+
+  <blockquote>But this invisible consistory shall be confusedly diffused over all
+  the kingdom, that many of the subjects shall, to the intolerable
+  exhausting of the wealth of the realm, pay double tithes, double
+  offerings, double fees, in regard of their double consistory. And if
+  Ireland be so poor as it is suggested, I hold, under correction, that
+  this invisible consistory is the principal cause of the exhausting
+  thereof.</blockquote>
+
+A memorable remark on the evil of the double priesthood in Ireland.<br>
+<br>
+<br>
+Ib.
+
+  <blockquote>Dr. Bishop, the new Bishop of Chalcedon, is to come to London
+  privately, and I am much troubled at it, not knowing what to advise
+  his majesty as things stand at this present. If you were shipped with
+  the Infanta, the only counsel were to let the judges proceed with him
+  presently; hang him out of the way, and the King to blame my lord of
+  Canterbury or myself for it.</blockquote>
+
+Striking instance and illustration of the tricksy policy which in the
+seventeenth century passed for state wisdom even with the comparatively
+wise. But there must be a Ulysses before there can be an Aristides and
+Phocion.<br>
+<br>
+Poor King James's main errors arose out of his superstitious notions of
+a sovereignty inherent in the person of the king. Hence he would be a
+sacred person, though in all other respects he might be a very devil.
+Hence his yearning for the Spanish match; and the ill effects of his
+toleration became rightly attributed by his subjects to foreign
+influence, as being against his own acknowledged principle, not on a
+principle.<br>
+<br>
+<br>
+<i>Ib.</i> s. 107.<br>
+<br>
+I have at times played with the thought, that our bishoprics, like most
+of our college fellowships, might advantageously be confined to single
+men, if only it were openly declared to be on ground of public
+expediency, and on no supposed moral superiority of the single state.<br>
+<br>
+<br>
+<i>Ib.</i> s. 108.
+
+ <blockquote> That a rector or vicar had not only an office in the church, but a
+  freehold for life, by the common law, in his benefice.
+</blockquote>
+<a name="fr54">O</a>! if Archbishop Williams had but seen in a clear point of view what he
+indistinctly aims at, &mdash; the essential distinction between the nationalty
+and its trustees and holders, and the Christian Church and its
+ministers<a href="#f54"><sup>6</sup></a>.<br>
+<br><br>
+
+<i>Ib.</i> s. 111.
+
+ <blockquote> I will represent him (the archbishop of Spalato) in a line or two,
+  that he was as indifferent, or rather dissolute, in practice as in
+  opinion. For in the same chapter, art. 35, this is his Nicolaitan
+  doctrine: &mdash; <i>A pluralitate uxorum natura humana non abhorret, imo
+  fortasse neque ab earum communitate.</i></blockquote>
+
+How so? The words mean only that the human animal is not withholden by
+any natural instinct from plurality or even community of females. It is
+not asserted, that reason and revelation do not forbid both the one and
+the other, or that man unwithholden would not be a Yahoo, morally
+inferior to the swallow. The emphasis is to be laid on <i>natura</i>,
+not on <i>humana</i>. Humanity forbids plural and promiscuous
+intercourse, not however by the animal nature of man, but by the reason
+and religion that constitute his moral and spiritual nature.<br>
+<br>
+<br>
+<i>Ib.</i> s. 112.
+
+ <blockquote> But being thrown out into banishment, and hunted to be destroyed as a
+  partridge in the mountain, he subscribed against his own hand, which
+  yet did not prejudice Athanasius his innocency: &mdash; <img src="images/CG60.gif" width="515" height="70" alt="Greek: tà gàr ek
+  basánon parà tàen ex archaes gn_ómaen gignómena, tauta ou t_on
+  phobaethént_on, alla t_on basanizónt_on estì bouláemata."></blockquote>
+
+I have ever said this of Sir John Cheke. I regret his recantation as one
+of the cruelties suffered by him, and always see the guilt flying off
+from him and settling on his persecutors.<br>
+<br><br>
+
+<i>Ib.</i> s. 151.
+
+ <blockquote> I conclude, therefore, that his Highness having admitted nothing in
+  these oaths or articles, either to the prejudice of the true, or the
+  equalizing or authorizing of the other, religion, but contained
+  himself wholly within the limits of penal statutes and connivances,
+  wherein the state hath ever challenged and usurped a directing power,
+  &amp;c.</blockquote>
+
+Three points seem wanting to render the Lord Keeper's argument
+air-tight; &mdash;
+<ol type="1">
+<li>the proof that a king of England even then had a right to dispense,
+not with the execution in individual cases of the laws, but with the
+laws themselves <i>in omne futurum</i>; that is, to repeal laws by his
+own act;</li>
+<li>the proof that such a tooth-and-talon drawing of the laws did not
+endanger the equalizing and final mastery of the unlawful religion;</li>
+<li>the utter want of all reciprocity on the part of the Spanish monarch.</li>
+</ol>
+In short, it is pardonable in Hacket, but would be contemptible in any
+other person, not to see this advice of the Lord Keeper's as a black
+blotch in his character, both as a Protestant Bishop and as a councillor
+of state in a free and Protestant country.<br>
+<br>
+<br>
+<i>Ib.</i> s. 152.
+
+ <blockquote> Yet opinions were so various, that some spread it for a fame, that, &amp;c.</blockquote>
+
+Was it not required of &mdash; at all events usual for &mdash; all present at a
+Council to subscribe their names to the act of the majority? There is a
+modern case in point, I think, that of Sir Arthur Wellesley's signature
+to the Convention of Cintra.<br>
+<br>
+<br>
+<i>Ib.</i> s. 164.
+
+ <blockquote> For to forbid judges against their oath, and justices of peace (sworn
+  likewise), not to execute the law of the land, is a thing
+  unprecedented in this kingdom. <i>Durus sermo</i>, a harsh and bitter
+  pill to be digested upon a sudden, and without some preparation.</blockquote>
+
+What a fine India-rubber conscience Hacket, as well as his patron, must
+have had! Policy with innocency,' 'cunning with conscience,' lead up the
+dance to the tune of '<i>Tantara</i> rogues all!'<br>
+<br>
+Upon my word, I can scarcely conceive a greater difficulty than for an
+honest, warm-hearted man of principle of the present day so to
+discipline his mind by reflection on the circumstances and received
+moral system of the Stuarts' age (from Elizabeth to the death of Charles
+I), and its proper place in the spiral line of ascension, as to be able
+to regard the Duke of Buckingham as not a villain, and to resolve many
+of the acts of those Princes into passions, conscience-warped and
+hardened by half-truths and the secular creed of prudence, as being
+itself virtue instead of one of her handmaids, when interpreted by minds
+constitutionally and by their accidental circumstances imprudent and
+rash, yet fearful and suspicious; and with casuists and codes of
+casuistry as their conscience-leaders! One of the favorite works of
+Charles I was Sanderson <i>de Juramento</i>.<br>
+<br><br>
+
+ <i>Ib.</i> s. 200.
+
+ <blockquote> Wherefore he waives the strong and full defence he had made upon
+  stopping of an original writ, and deprecates all offence by that maxim
+  of the law which admits of a mischief rather than an inconvenience:
+  which was as much as to say, that he thought it a far less evil to do
+  the lady the probability of an injury (in her own name) than to suffer
+  those two courts to clash together again.</blockquote>
+
+All this is a tangle of sophisms. The assumption is, it is better to
+inflict a private wrong than a public one: we ought to wrong one rather
+than many. But even then, it is badly stated. The principle is true only
+where the tolerating of the private wrong is the only means of
+preventing a greater public wrong. But in this case it was the certainty
+of the wrong of one to avoid the chance of an inconvenience that might
+perchance be the occasion of wrong to many, and which inconvenience both
+easily might and should have been remedied by rightful measures, by
+mutual agreement between the Bishop and Chancellor, and by the King, or
+by an act of Parliament.<br>
+<br>
+<br>
+<i>Ib.</i> s. 203.
+
+<blockquote>  'Truly, Sir, this is my dark lantern, and I am not ashamed to inquire
+  of a Dalilah to resolve a riddle; for in my studies of divinity I have
+  gleaned up this maxim, <i>licet uti alieno peccato</i>; &mdash; though the
+  Devil make her a sinner, I may make good use of her sin.' Prince,
+  merrily, 'Do you deal in such ware?' 'In good faith, Sir,' says the
+  Keeper, 'I never saw her face.'</blockquote>
+
+And Hacket's evident admiration, and not merely approbation, of this
+base Jesuitry, &mdash; this divinity which had taught the Archbishop <i>licere
+uti alieno peccato</i>! But Charles himself was a student of such
+divinity, and yet (as rogues of higher rank comfort the pride of their
+conscience by despising inferior knaves) I suspect that the 'merrily'
+was the Sardonic mirth of bitter contempt; only, however, because he
+disliked Williams, who was simply a man of his age, his baseness being
+for us, not for his contemporaries, or even for his own mind. But the
+worst of all is the Archbishop's heartless disingenuousness and
+moon-like nodes towards his kind old master the King. How much of truth
+was there in the Spaniard's information respecting the intrigues of the
+Prince and the Duke of Buckingham? If none, if they were mere slanders,
+if the Prince had acted the filial part toward his father and King, and
+the Duke the faithful part towards his master and only too fond and
+affectionate benefactor, what more was needed than to expose the
+falsehoods? But if Williams knew that there was too great a mixture of
+truth in the charges, what a cowardly ingrate to his old friend to have
+thus curried favor with the rising sun by this base jugglery!<br>
+<br>
+<br>
+  <i>Ib.</i> s. 209.
+
+  <blockquote>He was the topsail of the nobility, and in power and trust of offices
+  far above all the nobility.</blockquote>
+
+James I was no fool, and though through weakness of character an unwise
+master, yet not an unthinking statesman; and I still want a satisfactory
+solution of the accumulation of offices on Buckingham. <br>
+<br>
+<br>
+ <i>Ib.</i> s. 212.
+
+<blockquote>Prudent men will continue the oblations of their forefathers' piety.</blockquote>
+
+The danger and mischief of going far back, and yet not half far enough!
+Thus Hacket refers to the piety of individuals our forefathers as the
+origin of Church property. Had he gone further back, and traced to the
+source, he would have found these partial benefactions to have been mere
+restitutions of rights co-original with their own property, and as a
+national reserve for the purposes of national existence  &mdash; the condition
+<i>sine qua non</i> of the equity of their proprieties; for without
+civilization a people cannot be, or continue to be, a nation. But, alas!
+the ignorance of the essential distinction of a national clerisy, the
+<i>Ecclesia</i>, from the Christian Church. The <i>Ecclesia</i> has been
+an eclipse to the intellect of both Churchmen and Sectarians, even from
+Elizabeth to the present day, 1833.<br>
+<br>
+<br>
+<i>Ib.</i> s. 214.
+
+ <blockquote> And being threatened, his best mitigation was, that perhaps it was not
+  safe for him to deny so great a lord; yet it was safest for his
+  lordship to be denied. ... The king heard the noise of these crashes,
+  and was so pleased, that he thanked God, before many witnesses, that
+  he had put the Keeper into that place: 'For,' says he, 'he that will
+  not wrest justice for Buckingham's sake, whom I know he loves, will
+  never be corrupted with money, which he never loved.'</blockquote>
+
+Strange it must seem to us; yet it is evident that Hacket thought it
+necessary to make a mid something, half apology and half eulogy, for the
+Lord Keeper's timid half resistance to the insolence and iniquitous
+interference of the minion Duke. What a portrait of the times! But the
+dotage of the King in the maintenance of the man, whose insolence in
+wresting justice he himself admits! Yet how many points, both of the
+times and of the King's personal character, must be brought together
+before we can fairly solve the intensity of James's minionism, his
+kingly egotism, his weak kindheartedness, his vulgar coarseness of
+temper, his systematic jealousy of the ancient nobles, his timidity, and
+the like!<br>
+<br>
+<br>
+<i>Ib.</i>
+
+ <blockquote> 'Sir,' says the Lord Keeper, 'will you be pleased to listen to me,
+  taking in the Prince's consent, of which I make no doubt, and I will
+  shew how you shall furnish the second and third brothers with
+  preferments sufficient to maintain them, that shall cost you nothing.
+  ... If they fall to their studies, design them to the bishoprics of
+  Durham and Winchester, when they become void. If that happen in their
+  nonage, which is probable, appoint commendatories to discharge the
+  duty for them for a laudable allowance, but gathering the fruits for
+  the support of your grandchildren, till they come to virility to be
+  consecrated,' &amp;c. </blockquote>
+
+Williams could not have been in earnest in this villanous counsel, but
+he knew his man. This conceit of dignifying dignities by the Simoniacal
+prostitution of them to blood-royal was just suited to James's
+fool-cunningness.  <br>
+<br>
+<br>
+Part II. s. 74.
+
+  <blockquote>... To yield not only passive obedience (which is due) but active
+  also, &amp;c.</blockquote>
+
+'Which is due.' What in the name of common sense can this mean, that is,
+speculatively? Practically, the meaning is clear enough, namely, that we
+should do what we can to escape hanging; but the distinction is for
+decorum, and so let it pass.<br>
+<br>
+<br>
+<i>Ib.</i> s. 75.
+
+  <blockquote>This is the venom of this new doctrine, that by making us the King's
+  creatures, and in the state of minors or children, to take away all
+  our property; which would leave us nothing of our own, and lead us
+  (but that God hath given us just and gracious Princes) into slavery.</blockquote>
+
+And yet this just and gracious Prince prompts, sanctions, supports, and
+openly rewards this envenomer, in flat contempt of both Houses of
+Parliament, &mdash; protects and prefers him and others of the same principles
+and professions on account of these professions! And the Parliament and
+nation were inexcusable, forsooth, in not trusting to Charles's
+assurances, or rather the assurances put in his mouth by Hyde, Falkland,
+and others, that he had always abhorred these principles.<br>
+<br>
+<br>
+<i>Ib.</i> s. 136.
+
+  <blockquote>When they saw he was not <i>selfish</i> (it is a word of their own new
+  mint), &amp;c.</blockquote>
+
+Singular! From this passage it would seem that our so very common word
+'selfish' is no older than the latter part of the reign of Charles I.<br>
+<br>
+<br>
+<i>Ib.</i> s. 137.
+
+  <blockquote>Their political aphorisms are far more dangerous, that His Majesty is
+  not the highest power in his realms; that he hath not absolute
+  sovereignty; and that a Parliament sitting is co-ordinate with him in
+  it.</blockquote>
+
+Hacket himself repeatedly implies as much; for would he deny that the
+King with the Lords and Commons is not more than the King without them?
+or that an act of Parliament is not more than a proclamation?<br>
+<br>
+<br>
+<i>Ib.</i> s.154.
+
+  <blockquote>What a venomous spirit is in that serpent Milton, that black-mouthed
+  Zoilus, that blows his viper's breath upon those immortal devotions
+  from the beginning to the end! This is he that wrote with all
+  irreverence against the Fathers of our Church, and showed as little
+  duty to the father that begat him: the same that wrote for the
+  Pharisees, that it was lawful for a man to put away his wife for every
+  cause, &mdash; and against Christ, for not allowing divorces: the same, O
+  horrid! that defended the lawfulness of the greatest crime that ever
+  was committed, to put our thrice-excellent King to death: a petty
+  schoolboy scribbler, that durst grapple in such a cause with the
+  prince of the learned men of his age, Salmasius, <img src="images/CG61a.gif" width="108" height="30" alt="Greek: philosophiás
+  pásaes aphroditae kaì lyra"><img src="images/CG61b.gif" width="262" height="30" alt="see previous image">, as Eunapius says of Ammonius, Plutarch's
+  scholar in Egypt, the delight, the music of all knowledge, who would
+  have scorned to drop a pen-full of ink against so base an adversary,
+  but to maintain the honor of so good a King ... Get thee behind me,
+  Milton! Thou savourest not the things that be of truth and loyalty,
+  but of pride, bitterness, and falsehood. There will be a time, though
+  such a Shimei, a dead dog in Abishai's phrase, escape for a while ...
+  It is no marvel if this canker-worm Milton, &amp;c.</blockquote>
+
+A contemporary of Bishop Racket's designates Milton as the author of a
+profane and lascivious poem entitled Paradise Lost. The biographer of
+our divine bard ought to have made a collection of all such passages. A
+German writer of a Life of Salmasius acknowledges that Milton had the
+better in the conflict in these words: 'Hans (Jack) von Milton &mdash; not to
+be compared in learning and genius with the incomparable Salmasius, yet
+a shrewd and cunning lawyer,' &amp;c. <i>O sana posteritas!</i><br>
+<br>
+<br>
+<i>Ib.</i> s. 178.
+
+  <blockquote>Dare they not trust him that never broke with them? And I have heard
+  his nearest servants say, that no man could ever challenge him of the
+  least lie.</blockquote>
+
+What! this after the publication of Charles's letters to the Queen! Did
+he not within a few months before his death enter into correspondence
+with, and sign contradictory offers to, three different parties, not
+meaning to keep any one of them; and at length did he not die with
+something very like a falsehood in his mouth in allowing himself to be
+represented as the author of the Icon Basilike?<br>
+<br>
+<br>
+<i>Ib.</i> s. 180.
+
+  <blockquote>If an under-sheriff had arrested Harry Martin for debt, and pleaded
+  that he did not imprison his membership, but his Martinship, would the
+  Committee for privileges be fobbed off with that distinction? </blockquote>
+
+To make this good in analogy, we must suppose that Harry Martin had
+notoriously neglected all the duties, while he perverted and abused all
+the privileges, of membership: and then I answer, that the Committee of
+privileges would have done well and wisely in accepting the
+under-sheriff's distinction, and, out of respect for the membership,
+consigning the Martinship to the due course of law.<br>
+<br>
+<br>
+<i>Ib.</i>
+
+  <blockquote><i>That every soul should be subject to the higher powers.</i> The
+  higher power under which they lived was the mere power and will of
+  Cæsar, bridled in by no law.</blockquote>
+
+False, if meant <i>de jure</i>; and if <i>de facto</i>, the plural <i>powers</i> would
+apply to the Parliament far better than to the King, and to Cromwell as
+well as to Nero. Every even decently good Emperor professed himself the
+servant of the Roman Senate. The very term <i>Imperator</i>, as Gravina
+observes, implies it; for it expresses a delegated and instrumental
+power. Before the assumption of the Tribunitial character by Augustus,
+by which he became the representative of the majority of the
+people, &mdash; <i>majestatem indutus est, &mdash; Senatus consulit, Populus jubet,
+imperent Consules</i>, was the constitutional language.<br>
+<br>
+<br>
+<i>Ib.</i> s. 190.
+
+  <blockquote>Yet so much dissonancy there was between his tongue and his heart,
+  that he triumphed in the murder of Cæsar, the only Roman that exceeded
+  all their race in nobleness, and was next to Tully in eloquence.</blockquote>
+
+There is something so shameless in this self-contradiction as of itself
+almost to extinguish the belief that the prelatic royalists were
+conscientious in their conclusions. For if the Senate of Rome were not a
+lawful power, what could be? And if Cæsar, the thrice perjured traitor,
+was neither perjured nor traitor, only because he by his Gaulish troops
+turned a republic into a monarchy, &mdash; with what face, under what pretext,
+could Hacket abuse 'Sultan Cromwell?'<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f49"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp; By Thomas Plume. Folio, 1676. &mdash; Ed.<br>
+<a href="#section9">return to footnote mark</a><br>
+<br>
+<br>
+<a name="f50"><span style="color: #FF0000;">Footnote 2:</span></a> &nbsp;
+
+<blockquote><i>Ea omnia super Christo Pilatus, et ipse jam pro sua
+conscientia Christianus, Cæsari tum Tiberio nuntiavit.</i></blockquote>
+Apologet, ii.
+624. See the account in Eusebius. Hist. Eccl. ii.2. &mdash; Ed.<br>
+<a href="#fr50">return</a><br>
+<br>
+<br>
+<a name="f51"><span style="color: #FF0000;">Footnote 3:</span></a> &nbsp; See <i>M. T. Ciceronis de Republica quæ supersunt. Zell.
+Stuttgardt</i>. 1827. &mdash; Ed.<br>
+<a href="#fr51">return</a><br>
+<br>
+<br>
+<a name="f52"><span style="color: #FF0000;">Footnote 4:</span></a> &nbsp; See <i>supra</i>. &mdash; Ed.<br>
+<a href="#fr52">return</a><br>
+<br>
+<br>
+<a name="f53"><span style="color: #FF0000;">Footnote 5:</span></a> &nbsp; Folio. 1693. &mdash; Ed.<br>
+<a href="#section9e">return</a><br>
+<br>
+<br>
+<a name="f54"><span style="color: #FF0000;">Footnote 6:</span></a> &nbsp;See <i>The Church and State</i>. &mdash; Ed.<br>
+<a href="#fr54">return</a><br>
+<br>
+
+<hr><br><br>
+
+
+<h2><a name="section10">Notes on Jeremy Taylor</a></h2>
+<br>
+I have not seen the late Bishop Heber's edition of Jeremy Taylor's
+<i>Works</i>; but I have been informed that he did little more than contribute
+the <i>Life</i>, and that in all else it is a mere London booksellers' job.
+This, if true, is greatly to be regretted. I know no writer whose works
+more require, I need not say deserve, the annotations, aye, and
+occasional animadversions, of a sound and learned divine. One thing is
+especially desirable in reference to that most important, because (with
+the exception perhaps of the <i>Holy Living and Dying)</i> the most popular, of
+Taylor's works, <i>The Liberty of Prophesying</i>; and this is a careful
+collation of the different editions, particularly of the first printed
+before the Restoration, and the last published in Taylor's lifetime, and
+after his promotion to the episcopal bench. Indeed, I regard this as so
+nearly concerning Taylor's character as a man, that if I find that it
+has not been done in Heber's edition, and if I find a first edition in
+the British Museum, or Sion College, or Dr. Williams's library, I will,
+God permitting, do it myself. There seems something cruel in giving the
+name, Anabaptist, to the English Anti-pædo-baptists; but still worse in
+connecting this most innocent opinion with the mad Jacobin ravings of
+the poor wretches who were called Anabaptists, in Munster, as if the
+latter had ever formed part of the Baptists' creeds. In short <i>The
+Liberty of Prophesying</i> is an admirable work, in many respects, and
+calculated to produce a much greater effect on the many than Milton's
+treatise on the same subject: on the other hand, Milton's is throughout
+unmixed truth; and the man who in reading the two does not feel the
+contrast between the single-mindedness of the one, and the <i>strabismus</i>
+in the other, is &mdash; in the road of preferment.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10a"></a>General Dedication of the Polemical Discourses<a href="#f55"><span style="font-size: 70%;"><sup>1</sup></span></a></h4>
+<br>
+Vol. vii. p. ix.
+
+  <blockquote>And the breath of the people is like the voice of an exterminating
+  angel, not so killing but so secret.</blockquote>
+
+That is, in such wise. It would be well to note, after what time 'as'
+became the requisite correlative to 'so,' and even, as in this instance,
+the preferable substitute. We should have written 'as' in both places
+probably, but at all events in the latter, transplacing the sentences
+'as secret though not so killing;' or 'not so killing, but quite as
+secret.' It is not generally true that Taylor's punctuation is
+arbitrary, or his periods reducible to the post-Revolutionary standard
+of length by turning some of his colons or semi-colons into full stops.
+There is a subtle yet just and systematic logic followed in his
+pointing, as often as it is permitted by the higher principle, because
+the proper and primary purpose, of our stops, and to which alone from
+their paucity they are adequate, &mdash; that I mean of enabling the reader to
+prepare and manage the proportions of his voice and breath. <a name="fr56">But</a> for the
+true scheme of punctuation, <img src="images/CG62a.gif" width="96" height="29" alt="Greek: h_os emoige dokei"><img src="images/CG62b.gif" width="57" height="30" alt="see previous image"> see the blank
+page over leaf which I will try to disblank into a prize of more worth
+than can be got at the E.O.'s and little goes of Lindley Murray<a href="#f56"><sup>2</sup></a>.<br>
+<br>
+<br>
+<i>Ib.</i> p. xv.
+
+  <blockquote>But the most complained that, in my ways to persuade a toleration, I
+  helped some men too far, and that I armed the Anabaptists with swords
+  instead of shields, with a power to offend us, besides the proper
+  defensitives of their own ... But wise men understand the thing and
+  are satisfied. But because all men are not of equal strength; I did
+  not only in a discourse on purpose demonstrate the true doctrine in
+  that question, but I have now in this edition of that book answered
+  all their pretensions, &amp;c.</blockquote>
+
+No; in the might of his genius he called up a spirit which he has in
+vain endeavored to lay, or exorcise from the conviction.<br>
+<br>
+<br>
+<i>Ib.</i> p. xvii.
+
+  <blockquote>For episcopacy relies not upon the authority of Fathers and Councils,
+  but upon Scripture, upon the institution of Christ, or the institution
+  of the Apostles, upon a universal tradition, and a universal practice,
+  not upon the words and opinions of the doctors: it hath as great a
+  testimony as Scripture itself hath, &amp;c.</blockquote>
+
+We must make allowance for the intoxication of recent triumph and final
+victory over a triumphing and victorious enemy; or who but would start
+back at the aweless temerity of this assertion? Not to mention the
+evasion; for who ever denied the historical fact, or the Scriptural
+occurrence of the word expressing the fact, namely, <i>episcopi,
+episcopatus?</i>? What was questioned by the opponents was,
+<ol type="1">
+<li>Who and what these <i>episcopi</i> were; whether essentially
+different from the presbyter, or a presbyter by kind in his own
+<i>ecclesia</i>, and a president or chairman by accident in a synod of
+presbyters:</li>
+
+<li>That whatever the <i>episcopi</i> of the Apostolic times were, yet
+were they prelates, lordly diocesans; were they such as the Bishops of
+the Church of England? Was there Scripture authority for Archbishops?</li>
+
+<li>That the establishment of Bishops by the Apostle Paul being granted
+(as who can deny it?) &mdash; yet was this done <i>jure Apostolico</i> for the
+universal Church in all places and ages; or only as expedient for that
+time and under those circumstances; by Paul not as an Apostle, but as
+the head and founder of those particular churches, and so entitled to
+determine their bye laws?</li>
+</ol>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10b">Dedication of the Sacred Order and Offices of Episcopacy</a></h4>
+<br>
+<i>Ib.</i> p. xxiii.
+
+ <blockquote> But the interest of the Bishops is conjunct with the prosperity of the
+  King, besides the interest of their own security, by the obligation of
+  secular advantages. For they who have their livelihood from the King,
+  and are in expectance of their fortune from him, are more likely to
+  pay a tribute of exacter duty, than others, whose fortunes are not in
+  such immediate dependency on His Majesty.</blockquote>
+
+The cat out of the bag! Consult the whole reigns of Charles I and II
+and the beginning of James II. Jeremy Taylor was at this time
+(blamelessly for himself and most honourably for his patrons) ambling on
+the high road of preferment; and to men so situated, however sagacious
+in other respects, it is not given to read the signs of the times.
+Little did Taylor foresee that to indiscreet avowals, like these, on the
+part of the court clergy, the exauctorations of the Bishops and the
+temporary overthrow of the Church itself would be in no small portion
+attributable. But the scanty measure and obscurity (if not rather, for
+so bright a luminary, the occultation) of his preferment after the
+Restoration is a problem, of which perhaps his virtues present the most
+probable solution.<br>
+<br>
+<br>
+<i>Ib.</i> p. xxv.
+
+  <blockquote>A second return that episcopacy makes to royalty, is that which is the
+  duty of all Christians, the paying tributes and impositions.</blockquote>
+
+This is true; and it was an evil hour for the Church, &mdash; and led to the
+loss of its Convocation, the greatest and, in an enlarged state-policy,
+the most impolitic affront ever offered by a government to its own
+established Church,  &mdash; in which the clergy surrendered their right of
+taxing themselves.<br>
+<br>
+<br>
+ <i>Ib.</i> p. xxvii.
+
+ <blockquote> I mean the conversion of the kingdom from Paganism by St. Augustine,
+  Archbishop of Canterbury; and the Reformation begun and promoted by
+  Bishops.</blockquote>
+
+From Paganism in part; but in part from primitive Christianity to
+Popery. But neither this nor the following boast will bear narrow
+looking into, I suspect.<br>
+<br>
+<br>
+<i>In fine.</i> <br>
+<br>
+ Like all Taylor's dedications and dedicatory epistles, this is easy,
+dignified, and pregnant. The happiest <i>synthesis</i> of the divine,
+the scholar, and the gentleman was perhaps exhibited in him and Bishop
+Berkeley.<br>
+<br>
+<br>
+Introd. p.3.
+
+ <blockquote> In all those accursed machinations, which the device and artifice of
+  hell hath invented for the supplanting of the Church, <i>inimicus
+  homo,</i> that old superseminator of heresies and crude mischiefs,
+  hath endeavoured to be curiously compendious, and, with Tarquin's
+  device, <i>putare summa papaverum.</i><br>
+<br>
+  Qu&oelig;re-spiritualiter papaveratorurn? </blockquote><br>
+
+
+
+<i>Ib.</i>
+
+ <blockquote> His next onset was by Julian, and <i>occidere presbyterium,</i> that
+  was his province. To shut up public schools, to force Christians to
+  ignorance, to impoverish and disgrace the clergy, to make them vile
+  and dishonorable, these are his arts; and he did the devil more
+  service in this fineness of undermining, than all the open battery of
+  ten great rams of persecution.</blockquote>
+
+What felicity, what vivacity of expression! Many years ago Mr. Mackintosh
+gave it as an instance of my perverted taste, that I had seriously
+contended that in order to form a style worthy of Englishmen, Milton and
+Taylor must be studied instead of Johnson, Gibbon, and Junius; and now I
+see by his introductory Lecture given at Lincoln's Inn, and just
+published, he is himself imitating Jeremy Taylor, or rather copying his
+semi-colon punctuation, as closely as he can. Amusing it is to observe,
+how by the time the modern imitators are at the half-way of the long
+breathed period, the asthmatic thoughts drop down, and the rest
+is, &mdash; words! I have always been an obstinate hoper: and even this is a
+<i>datum</i> and a symptom of hope to me, that a better, an ancestral,
+spirit is forming and will appear in the rising generation.<br>
+<br>
+<br>
+<i>Ib.</i> p. 5.
+
+  <blockquote>First, because here is a concourse of times; for now after that these
+  times have been called the last times for 1600 years together, our
+  expectation of the great revelation is very near accomplishing.</blockquote>
+
+Rather a whimsical consequence, that because a certain party had been
+deceiving themselves for sixteen centuries they were likely to be in the
+right at the beginning of the seventeenth. But indeed I question whether
+in all Taylor's voluminous writings there are to be found three other
+paragraphs so vague and misty-magnific as this is. It almost reminds me
+of the "very cloudy and mighty alarming" in Foote.<br>
+<br>
+<br>
+S. i. p. 4.
+
+  <blockquote>If there be such a thing as the power of the keys, by Christ
+  concredited to his Church, for the binding and loosing delinquents and
+  penitents respectively on earth, then there is clearly a court erected
+  by Christ in his Church.</blockquote>
+
+We may, without any heretical division of person, economically
+distinguish our Lord's character as Jesus, and as Christ, so far that
+during his sojourn on earth, from his baptism at least to his
+crucifixion, he was in some respects his own Elias, bringing back the
+then existing Church to the point at which the Prophets had placed it;
+that is, distinguishing the <i>ethica</i> from the <i>politica,</i> what
+was binding on the Jews as descendants of Abraham and inheritors of the
+patriarchal faith from the statutes obligatory on them as members of the
+Jewish state. <br>
+<br>
+Jesus fulfilled the Law, which culminated in a pure
+religious morality in principles, affections, and acts; and this he
+consolidated and levelled into the ground-stead on which the new temple
+<i>not made with hands,</i> wherein Himself, even Christ the Lord, is
+the Shechinah, was to rise and be raised. <br>
+<br>
+Thus he taught the spirit of
+the Mosaic Law, while by his acts, sufferings, death, resurrection,
+ascension, and demission of the Comforter, he created and realized the
+contents, objects, and materials of that redemptive faith, the
+everlasting Gospel, which from the day of Pentecost his elect disciples,
+<img src="images/CG63.gif" width="258" height="30" alt="Greek: t_on mystaeri_ón hierokáerykes,"> Were Sent forth to disperse and
+promulgate with suitable gifts, powers, and evidences. <br>
+<br>
+In this view, I
+interpret our Lord's sayings concerning the Church, as applying wholly
+to the Synagogue or established Church then existing, while the binding
+and loosing refers, immediately and primarily as I conceive, to the
+miraculous gifts of healing diseases communicated to the Apostles; and I
+am not afraid to avow the conviction, that the first three Gospels are
+not the books of the New Testament, in which we should expect to find
+the peculiar doctrines of the Christian faith explicitly delivered, or
+forming the predominant subject or contents of the writing.<br>
+<br>
+<br>
+S. viii. p. 25.
+
+  Imposition of hands for Ordination does indeed give the Holy Ghost,
+  but not as he is that promise which is called <i>the promise of the
+  truth</i>.
+
+Alas! but in what sense that does not imply some infusion of power or
+light, something given and inwardly received, which would not have
+existed in and for the recipient without this immission by the means or
+act of the imposition of the hands? What sense that does not amount to
+more and other than a mere delegation of office, a mere legitimating
+acceptance and acknowledgment, with respect to the person, of that which
+already is in him, can be attached to the words, <i>Receive the Holy
+Ghost</i>, without shocking a pious and single-minded candidate? The
+miraculous nature of the giving does not depend on the particular kind
+or quality of the gift received, much less demand that it should be
+confined to the power of working miracles.<br>
+<br>
+For "miraculous nature" read "supernatural character;" and I can
+subscribe this pencil note written so many years ago, even at this
+present time, 2d March, 1824.<br>
+<br>
+<br>
+S. xxi. p. 91.
+
+  <blockquote><i>Postquam unusquisque eos quos baptizabat suos putabat esse, non
+  Christi, et diceretur in populis, Ego sum Pauli, Ego Apollo, Ego autem
+  Cephæ, in toto orbe decretum est ut unus de presbyteris electus
+  superponeretur cateris, ut schismatum semina tollerentur.</i></blockquote>
+
+The natural inference would, methinks, be the contrary. There would be
+more persons inclined and more likely to attach an ambition to their
+belonging to a single eminent leader and head than to a body, &mdash; rather to
+Cæsar, Marius, or Pompey, than to the Senate. But I have ever thought
+that the best, safest, and at the same time sufficient, argument is,
+that by the nature of human affairs and the appointments of God's
+ordinary providence every assembly of functionaries will and must have a
+president; that the same qualities which recommended the individual to
+this dignity would naturally recommend him to the chief executive power
+during the intervals of legislation, and at all times in all points
+already ruled; that the most solemn acts, Confirmation and Ordination,
+would as naturally be confined to the head of the executive in the state
+ecclesiastic, as the sign manual and the like to the king in all limited
+monarchies; and that in course of time when many presbyteries would
+exist in the same district, Archbishops and Patriarchs would arise <i>pari
+ratione</i> as Bishops did in the first instance. Now it is admitted that
+God's extraordinary appointments never repeal but rather perfect the
+laws of his ordinary providence: and it is enough that all we find in
+the New Testament tends to confirm and no where forbids, contradicts, or
+invalidates the course of government, which the Church, we are certain,
+did in fact pursue.<br>
+<br>
+<br>
+<i>Ib.</i> s. xxxvi. p. 171.
+
+  <blockquote>But those things which Christianity, as it prescinds from the interest
+  of the republic, hath introduced, all them, and all the causes
+  emergent from them, the Bishop is judge of.... Receiving and disposing
+  the patrimony of the Church, and whatsoever is of the same
+  consideration according to the fortyfirst canon of the Apostles.
+  <i>Præcipimus ut in potestate sua episcopus ecclesice res habeat</i>. Let
+  the Bishops have the disposing of the goods of the Church; adding this
+  reason: <i>si enim animte hominum pretiosæ illi sint creditæ, multo
+  magis eum oportet curam pecuniarum gerere</i>. He that is intrusted with
+  our precious souls may much more be intrusted with the offertories of
+  faithful people.</blockquote>
+
+Let all these belong to the overseer of the Church: to whom else so
+properly? but what is the nature of the power by which he is to enforce
+his orders? By secular power? Then the Bishop's power is no derivative
+from Christ's royalty; for his kingdom is not of the world; but the
+monies are Cæsar's; and the <i>cura pecuniarum</i> must be vested where the
+donors direct, the law of the land permitting.<br>
+<br>
+<br>
+Ib.
+
+ <blockquote> Such are the delinquencies of clergymen, who are both clergy and
+  subjects too; <i>clerus Domini</i>, and <i>regis subditi</i>: and for their
+  delinquencies, which are <i>in materia justiæ</i>, the secular tribunal
+  punishes, as being a violation of that right which the state must
+  defend; but because done by a person who is a member of the sacred
+  hierarchy, and hath also an obligation of special duty to his Bishop,
+  therefore the Bishop also may punish him; and when the commonwealth
+  hath inflicted a penalty, the Bishop also may impose a censure, for
+  every sin of a clergyman is two.</blockquote>
+
+But why of a clergyman only? Is not every sheep of his flock a part of
+the Bishop's charge, and of course the possible object of his censure?
+The clergy, you say, take the oath of obedience. Aye! but this is the
+point in dispute.<br>
+<br>
+<br>
+<i>Ib.</i> p. 172.
+
+  <blockquote>So that ever since then episcopal jurisdiction hath a double part, an
+  external and an internal: this is derived from Christ, that from the
+  king, which because it is concurrent in all acts of jurisdiction,
+  therefore it is that the king is supreme of the jurisdiction, namely,
+  that part of it which is the external compulsory.</blockquote>
+
+If Christ delegated no external compulsory power to the Bishops, how
+came it the duty of princes to God to do so? It has been so since &mdash; -yes!
+since the first grand apostasy from Christ to Constantine.<br>
+<br>
+<br>
+<i>Ib.</i> s. xlviii. p. 248.
+
+ <blockquote> Bishops <i>ut sic</i> are not secular princes, must not seek for it;
+  but some secular princes may be Bishops, as in Germany and in other
+  places to this day they are. For it is as unlawful for a Bishop to
+  have any land, as to have a country; and a single acre is no more due
+  to the order than a province; but both these may be conjunct in the
+  same person, though still, by virtue of Christ's precept, the
+  functions and capacities must be distinguished.</blockquote>
+
+True; but who with more indignant scorn attacked this very distinction
+when applied by the Presbyterians to the kingship, when they professed
+to fight for the King against Charles? And yet they had on their side
+both the spirit of the English constitution and the language of the law.
+The King never dies; the King can do no wrong. Elsewhere, too, Taylor
+could ridicule the Romish prelate, who fought and slew men as a captain
+at the head of his vassals, and then in the character of a Bishop
+absolved his other homicidal self. However, whatever St. Peter might
+understand by Christ's words, St. Peter's three-crowned successors have
+been quite of Taylor's opinion that they are to be paraphrased
+thus:
+
+<blockquote>"Simon Peter, as my Apostle, you are to make converts only by
+humility, voluntary poverty, and the words of truth and meekness; but if
+by your spiritual influence you can induce the Emperor Tiberius to make
+you Tetrarch of Galilee or Prefect of Judaea, then
+<img src="images/CG64.gif" width="108" height="32" alt="Greek: katakyríeue"> &mdash; you may lord it as loftily as you will, and
+deliver as Tetrarch or Prefect those stiff-necked miscreants to the
+flames for not having been converted by you as an Apostle."</blockquote>
+
+<i>Ib.</i> p. 276.
+
+ <blockquote> I end with the golden rule of Vincentius Lirinensis: &mdash; <i>magnopere
+  curandum est ut id teneamus, quod ubique, quod semper, quod ab omnibus
+  creditum est.</i></blockquote>
+
+Alas! this golden rule comes full and round from the mouth; nor do I
+deny that it is pure gold: but like too many other golden rules, in
+order to make it cover the facts which the orthodox asserter of
+episcopacy at least, and the chaplain of Archbishop Laud and King
+Charles the Martyr must have held himself bound to bring under it, it
+must be made to display another property of the sovereign metal, its
+malleableness to wit; and must be beaten out so thin, that the weight of
+truth in the portion appertaining to each several article in the
+orthodox systems of theology will be so small, that it may better be
+called gilt than gold; and if worth having at all, it will be for its
+show, not for its substance. For instance, the <i>aranea theologica</i>
+may draw out the whole web of the Westminster Catechism from the simple
+creed of the beloved Disciple, &mdash; <i>whoever believeth with his heart, and
+professeth with his mouth, that Jesus is Lord and Christ,</i> &mdash; shall be
+saved. If implicit faith only be required, doubtless certain doctrines,
+from which all other articles of faith imposed by the Lutheran, Scotch,
+or English Churches, may be deduced, have been believed <i>ubique,
+semper, et ab omnibus.</i> But if explicit and conscious belief be
+intended, I would rather that the Bishop than I should defend the golden
+rule against Semler.<br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10c">Apology for Authorized and Set Forms of Liturgy</a></h4>
+<br>
+Preface, s. vi. p. 286.
+
+  <blockquote>Not like women or children when they are affrighted with fire in their
+  clothes. We shaked off the coal indeed, but not our garments, lest we
+  should have exposed our Churches to that nakedness which the excellent
+  men of our sister Churches complained to be among themselves.</blockquote>
+
+O, what convenient things metaphors and similes are, so charmingly
+indeterminate! On the general reader the literal sense operates: he
+shivers in sympathy with the poor shift-less matron, the Church of
+Geneva. To the objector the answer is ready &mdash; it was speaking
+metaphorically, and only meant that she had no shift on the outside of
+her gown, that she made a shift without an over-all. Compare this sixth
+section with the manful, senseful, irrebuttable fourth section &mdash; a folio
+volume in a single paragraph! But Jeremy Taylor would have been too
+great for man, had he not occasionally fallen below himself.<br>
+<br>
+<br>
+<i>Ib.</i> s. x. p. 288.
+
+ <blockquote> And since all that cast off the Roman yoke thought they had title
+  enough to be called Reformed, it was hard to have pleased all the
+  private interests and peevishness of men that called themselves
+  friends; and therefore that only in which the Church of Rome had
+  prevaricated against the word of God, or innovated against Apostolical
+  tradition, all that was pared away.</blockquote>
+
+Aye! here is the <i>ovum,</i> as Sir Everard Home would say, the
+<i>proto</i>-parent of the whole race of controversies between
+Protestant and Protestant; and each had Gospel on their side. Whatever
+is not against the word of God is for it, &mdash; thought the founders of the
+Church of England. Whatever is not in the word of God is a word of man,
+a will-worship presumptuous and usurping, &mdash; thought the founders of the
+Church of Scotland and Geneva. The one proposed to themselves to be
+reformers of the Latin Church, that is, to bring it back to the form
+which it had during the first four centuries; the latter to be the
+renovators of the Christian religion as it was preached and instituted
+by the Apostles and immediate followers of Christ thereunto specially
+inspired. Where the premisses are so different, who can wonder at the
+difference in the conclusions?<br>
+<br>
+<br>
+<i>Ib.</i> s. xii. ib.
+
+ <blockquote> It began early to discover its inconvenience; for when certain zealous
+  persons fled to Frankfort to avoid the funeral piles kindled by the
+  Roman Bishops in Queen Mary's time, as if they had not enemies enough
+  abroad, they fell foul with one another, and the quarrel was about the
+  Common Prayer Book. </blockquote>
+
+But who began the quarrel? Knox and his recent biographer lay it to
+Dr. Cox and the Liturgists.<br>
+<br>
+<br>
+<i>Ib.</i> s. xiii. p. 289.
+
+  <blockquote>Here therefore it became law, was established by an act of Parliament,
+  was made solemn by an appendant penalty against all that on either
+  hand did prevaricate a sanction of so long and so prudent
+  consideration.</blockquote>
+
+Truly evangelical way of solemnizing a party measure, and sapientizing
+Calvin's <i>tolerabiles ineptias</i> by making them <i>ineptias usque ad
+carcerem et verbera intolerantes!</i><br>
+<br>
+<br>
+<i>Ib.</i> s. xiv. ib.
+
+  <blockquote>But the Common Prayer Book had the fate of St. Paul; for when it had
+  scaped the storms of the Roman See, yet a viper sprung out of Queen
+  Mary's fires, &amp;c.</blockquote>
+
+
+As Knox and his friends confined themselves to the inspired word,
+whether vipers or no, they were not adders at all events.<br>
+<br>
+<br>
+<i>Ib.</i> xxvi. p. 296.
+
+  <blockquote>For, if we deny to the people a liberty of reading the Scriptures, may
+  they not complain, as Isaac did against the inhabitants of the land,
+  that the Philistines had spoiled his well and the fountains of living
+  water? If a free use to all of them and of all Scriptures were
+  permitted, should not the Church herself have more cause to complain
+  of the infinite licentiousness and looseness of interpretations, and
+  of the commencement of ten thousand errors, which would certainly be
+  consequent to such permission? Reason and religion will chide us in
+  the first, reason and experience in the latter ... The Church with
+  great wisdom hath first held this torch out; and though for great
+  reasons intervening and hindering, it cannot be reduced to practice,
+  yet the Church hath shewn her desire to avoid the evil that is on both
+  hands, and she hath shewn the way also, if it could have been insisted
+  in.</blockquote>
+
+If there were not, at the time this Preface, or this paragraph at least,
+was written or published, some design on foot or <i>sub lingua</i> of making
+advances to the continental catholicism for the purpose of conciliating
+the courts of Austria, France and Spain, in favor of the Cavalier and
+Royalist party at home and abroad, this must be considered as a useless
+and worse than useless avowal. The Papacy at the height of its influence
+never asserted a higher or more anti-Protestant right than this of
+dividing the Scriptures into permitted and forbidden portions. If there
+be a functionary of divine institution, synodical or unipersonal, who
+with the name of the 'Church' has the right, under circumstances of its
+own determination, to forbid all but such and such parts of the Bible,
+it must possess potentially, and under other circumstances, a right of
+withdrawing the whole book from the unlearned, who yet cannot be
+altogether unlearned; for the very prohibition supposes them able to do
+what, a few centuries before, the majority of the clergy themselves were
+not qualified to do, that is, read their Bible throughout. Surely it
+would have been politic in the writer to have left out this sentence,
+which his Puritan adversaries could not fail to translate into the
+Church shewing her teeth though she dared not bite. I bitterly regret
+these passages; neither our incomparable Liturgy, nor this full,
+masterly, and unanswerable defence of it, requiring them.<br>
+<br>
+<br>
+<i>Ib.</i> s. xlv, p. 308.
+
+  <blockquote>So that the Church of England, in these manners of dispensing the
+  power of the keys, does cut off all disputings and impertinent
+  wranglings, whether the priest's power were judicial or declarative;
+  for possibly it is both, and it is optative too, and something else
+  yet; for it is an emanation from all the parts of his ministry, and he
+  never absolves, but he preaches or prays, or administers a sacrament;
+  for this power of remission is a transcendent, passing through all the
+  parts of the priestly offices. For the keys of the kingdom of heaven
+  are the promises and the threatenings of the Scripture, and the
+  prayers of the Church, and the Word, and the Sacraments, and all these
+  are to be dispensed by the priest, and these keys are committed to his
+  ministry, and by the operation of them all he opens and shuts heaven's
+  gates ministerially.</blockquote>
+
+No more ingenious way of making nothing of a thing than by making it
+every thing. Omnify the disputed point into a transcendant, and you may
+defy the opponent to lay hold of it. He might as well attempt to grasp
+an <i>aura electrica</i>.<br>
+<br>
+<br>
+Apology, &amp;c. s. ii. p. 320.
+
+And it may be when I am a little more used to it, I shall not wonder
+  at a synod, in which not one Bishop sits in the capacity of a Bishop,
+  though I am most certain this is the first example in England since it
+  was first christened.
+
+Is this quite fair? Is it not, at least logically considered and at the
+commencement of an argument, too like a _petitio principii_ or
+_presumptio rei litigatae_? The Westminster divines were confessedly not
+prelates, but many in that assembly were, in all other points, orthodox
+and affectionate members of the Establishment, who with Bedell,
+Lightfoot, and Usher, held them to be Bishops in the primitive sense of
+the term, and who yet had no wish to make any other change in the
+hierarchy than that of denominating the existing English prelates
+Archbishops. They thought that what at the bottom was little more than a
+question of names among Episcopalians, ought not to have occasioned such
+a dispute; but yet the evil having taken place, they held a change of
+names not too great a sacrifice, if thus the things themselves could be
+preserved, and Episcopacy maintained against the Independents and
+Presbyterians.
+
+
+<i>Ib.</i> s. v. p. 321.
+
+It is a thing of no present importance, but as a point of history, it is
+worth a question whether there were any divines in the Westminster
+Assembly who adopted by anticipation the notions of the Seekers, Quakers
+and others <i>ejusdem farinoe.</i> Baxter denies it. I understand the
+controversy to have been, whether the examinations at the admission to
+the ministry did or not supersede the necessity of any directive models
+besides those found in the sacred volumes: &mdash; if not necessary, whether
+there was any greater expedience in providing by authority forms of
+prayer for the minister than forms of sermons. Reading, whether of
+prayers or sermons, might be discouraged without encouraging
+unpremeditated praying and preaching. But the whole question as between
+the prelatists and the Assembly divines has like many others been best
+solved by the trial. A vast majority among the Dissenters themselves
+consider the antecedents to the sermon, with exception of their
+congregational hymns, as the defective part of their public service, and
+admit the superiority of our Liturgy.<br>
+<br>
+P.S. &mdash; It seems to me, I confess, that the controversy could never have
+risen to the height it did, if all the parties had not thrown too far
+into the back ground the distinction in nature and object between the
+three equally necessary species of worship, that is, public, family, and
+private or solitary, devotion. Though the very far larger proportion of
+the blame falls on the anti-Liturgists, yet on the other hand, too many
+of our Church divines &mdash; among others that <i>exemplar</i> of a Churchman
+and a Christian, the every way excellent George Herbert &mdash; were scared by
+the growing fanaticism of the Geneva malcontents into the neighbourhood
+of the opposite extreme; and in their dread of enthusiasm, will-worship,
+insubordination, indecency, carried their preference of the established
+public forms of prayer almost to superstition by exclusively both using
+and requiring them even on their own sick-beds. This most assuredly was
+neither the intention nor the wish of the first compilers. However, if
+they erred in this, it was an error of filial love excused, and only not
+sanctioned, by the love of peace and unity, and their keen sense of
+<i>the beauty of holiness</i> displayed in their mother Church. I
+mention this the rather, because our Church, having in so incomparable a
+way provided for our public devotions, and Taylor having himself
+enriched us with such and so many models of private prayer and
+devotional exercise &mdash; (from which, by the by, it is most desirable that a
+well arranged collection should be made; a selection is requisite rather
+from the opulence, than the inequality, of the store;) &mdash; we have nothing
+to wish for but a collection of family and domestic prayers and
+thanksgivings equally (if that be not too bold a wish) appropriate to
+the special object, as the Common Prayer Book is for a Christian
+community, and the collection from Taylor for the Christian in his
+closet or at his bed side. Here would our author himself again furnish
+abundant materials for the work. For surely, since the Apostolic age,
+never did the spirit of supplication move on the deeps of a human soul
+with a more genial life, or more profoundly impregnate the rich gifts of
+a happy nature, than in the person of Jeremy Taylor! To render the
+fruits available for all, we need only a combination of Christian
+experience with that finer sense of propriety which we may venture to
+call devotional taste in the individual choosing, or chosen, to select,
+arrange and methodize; and no less in the dignitaries appointed to
+revise and sanction the collections.<br>
+<br>
+Perhaps another want is a scheme of Christian psalmody fit for all our
+congregations, and which should not exceed 150 or 200 psalms and hymns.
+Surely if the Church does not hesitate in the titles of the Psalms and
+of the chapters of the Prophets to give the Christian sense and
+application, there can be no consistent objection to do the same in its
+spiritual songs. The effect on the morals, feelings, and information of
+the people at large is not to be calculated. It is this more than any
+other single cause that has saved the peasantry of Protestant Germany
+from the contagion of infidelity.<br>
+<br><br>
+
+<i>Ib.</i> s. xvii. p. 325.
+
+ <blockquote> Thus the Holy Ghost brought to their memory all things which Jesus
+  spake and did, and, by that means, we come to know all that the Spirit
+  knew to be necessary for us.</blockquote>
+
+Alas! it is one of the sad effects or results of the enslaving Old
+Bailey fashion of defending, or, as we may well call it, apologizing
+for, Christianity, &mdash; introduced by Grotius and followed up by the
+modern <i>Alogi</i>, whose wordless, lifeless, spiritless, scheme of
+belief it alone suits,  &mdash; that we dare not ask, whether the passage here
+referred to must necessarily be understood as asserting a miraculous
+remembrancing, distinctly sensible by the Apostles; whether the gift had
+any especial reference to the composition of the Gospels; whether the
+assumption is indispensable to a well grounded and adequate confidence
+in the veracity of the narrators or the verity of the narration; if not,
+whether it does not unnecessarily entangle the faith of the acute and
+learned inquirer in difficulties, which do not affect the credibility of
+history in its common meaning &mdash; rather indeed confirm our reliance on its
+authority in all the points of agreement, that is, in every point which
+we are in the least concerned to know, &mdash; and expose the simple and
+unlearned Christian to objections best fitted to perplex, because
+easiest to be understood, and within the capacity of the shallowest
+infidel to bring forward and exaggerate; and lastly, whether the
+Scriptures must not be read in that faith which comes from higher
+sources than history, that is, if they are read to any good and
+Christian purpose. God forbid that I should become the advocate of
+mechanical infusions and possessions, superseding the reason and
+responsible will. The light <i>a priori</i>, in which, according to my
+conviction, the Scriptures must be read and tried, is no other than the
+earnest, <i>What shall I do to be saved?</i> with the inward
+consciousness, &mdash; the gleam or flash let into the inner man through the
+rent or cranny of the prison of sense, however produced by earthquake,
+or by decay, &mdash; as the ground and antecedent of the question; and with a
+predisposition towards, and an insight into, the <i>a priori</i>
+probability of the Christian dispensation as the necessary consequents.
+This is the holy spirit in us praying to the Spirit, without which <i>no
+man can say that Jesus is the Lord:</i> a text which of itself seems to
+me sufficient to cover the whole scheme of modern Unitarianism with
+confusion, when compared with that other, &mdash; <i>I am the Lord (Jehovah):
+that is my name; and my glory will I not give to another</i>. But in the
+Unitarian's sense of 'Lord,' and on his scheme of evidence, it might
+with equal justice be affirmed, that no man can say that Tiberius was
+the Emperor but by the Holy Ghost.<br>
+<br>
+<br>
+<i>Ib.</i> s. xxix. p. 331.
+
+  <blockquote>And that this is for this reason called <i>a gift and grace,</i> or
+  issue of the Spirit, is so evident and notorious, that the speaking of
+  an ordinary revealed truth, is called in Scripture, <i>a speaking by
+  the spirit</i>, 1 Cor. xii. 8. <i>No man can say that Jesus is the
+  Lord but by the Holy Ghost</i>. For, though the world could not
+  acknowledge Jesus for the Lord without a revelation, yet now that we
+  are taught this truth by Scripture, and by the preaching of the
+  Apostles, to which they were enabled by the Holy Ghost, we need no
+  revelation or enthusiasm to confess this truth, which we are taught in
+  our creeds and catechisms, &amp;c. </blockquote>
+
+I do not, nay I dare not, hesitate to denounce this assertion as false
+in fact and the paralysis of all effective Christianity. A greater
+violence offered to Scripture words is scarcely conceivable. St. Paul
+asserts that <i>no man can.</i> Nay, says Taylor, every man that knows
+his catechism can; but unless some six or seven individuals had said it
+by the Holy Ghost some seventeen or eighteen hundred years ago, no man
+could say so.<br>
+<br>
+<br>
+<i>Ib.</i> s. xxxii. p. 334.
+
+<blockquote>And yet, because the Holy Ghost renewed their memory, improved their
+  understanding, supplied to some their want of human learning, and so
+  assisted them that they should not commit an error in fact or opinion,
+  neither in the narrative nor dogmatical parts, therefore they wrote by
+  the spirit.</blockquote>
+
+And where is the proof? &mdash; and to what purpose, unless a distinct and
+plain diagnostic were given of the divinities and the humanities which
+Taylor himself expressly admits in the text of the Scriptures? And even
+then what would it avail unless the interpreters and translators, not to
+speak of the copyists in the first and second centuries, were likewise
+assisted by inspiration? As to the larger part of the Prophetic books,
+and the whole of the Apocalypse, we must receive them as inspired
+truths, or reject them as simple inventions or enthusiastic delusions.
+But in what other book of Scripture does the writer assign his own work
+to a miraculous dictation or infusion? Surely the contrary is implied in
+St. Luke's preface. Does the hypothesis rest on one possible
+construction of a single passage in St. Paul, 2 <i>Tim</i>. iii. 16.?
+And that construction resting materially on a <img src="images/CG65.gif" width="300" height="31" alt="Greek: kai (theópneustos,
+kai _ophélimos)"> not found in the oldest MSS., when the context would
+rather lead us to understand the words as parallel with the other
+assertion of the Apostle, that all good works are given from God, &mdash; that
+is, <i>Every divinely inspired writing is profitable, &amp;c</i>. Finally,
+will not the certainty of the competence and single mindedness of the
+writers suffice; this too confirmed by the high probability, bordering
+on certainty, that God's especial grace worked in them; and that an
+especial providence watched over the preservation of writings, which, we
+know, both are and have been of such pre-eminent importance to
+Christianity, and yet by natural means? But alas! any thing will be
+pretended, rather than admit the necessity of internal evidence, or than
+acknowledge, among the external proofs, the convictions and spiritual
+experiences of believers, though they should be common to all the
+faithful in all ages of the Church! But in all superstition there is a
+heart of unbelief, and, <i>vice versa</i>, where an individual's belief
+is but a superficial acquiescence, credulity is the natural result and
+accompaniment, if only he be not required to sink into the depths of his
+being, where the sensual man can no longer draw breath. It is not the
+profession of Socinian tenets, but the spirit of Socinianism in the
+Church itself that alarms me. This, this, is the dry rot in the beams
+and timbers of the Temple!<br>
+<br>
+<br>
+<i>Ib.</i> s. li. p. 348.
+
+ <blockquote> So that let the devotion be ever so great, set forms of prayer will be
+  expressive enough of any desire, though importunate as extremity
+  itself.</blockquote>
+
+This, and much of the same import in this treatise, is far more than
+Taylor, mature in experience and softened by afflictions, would have
+written. Besides, it is in effect, though not in logic, a deserting of
+his own strong and unshaken ground of the means and ends of public
+worship.<br>
+<br>
+<br>
+<i>Ib.</i> s. s. lxix. lxx. pp. 359-60.<br>
+<br>
+These two sections are too much in the vague mythical style of the
+Italian and Jesuit divines, and the argument gives to these a greater
+advantage against our Church than it gains over the Sectarians in its
+support. We well know who and how many the compilers of our Liturgy were
+under Edward VI, and know too well what the weather-cock Parliaments
+were, both then and under Elizabeth, by which the compilation was made
+law. The argument therefore should be inverted; &mdash; not that the Church (A.
+B., C. D., F. L., &amp;c.) compiled it; <i>ergo</i>, it is unobjectionable;
+but (and truly we may say it) it is so unobjectionable, so far
+transcending all we were entitled to expect from a few men in that state
+of information and such difficulties, that we are justified in
+concluding that the compilers were under the guidance of the Holy
+Spirit. But the same order holds good even with regard to the
+Scriptures. We cannot rightly affirm they were inspired, and therefore
+they must be believed; but they are worthy of belief, because excellent
+in so universal a sense to ends commensurate with the whole moral, and
+therefore the whole actual, world, that as sure as there is a moral
+Governor of the world, they must have been in some sense or other, and
+that too an efficient sense, inspired. Those who deny this, must be
+prepared to assert, that if they had what appeared to them good historic
+evidence of a miracle, in the world of the senses, they would receive
+the hideous immoral doctrines of Mahomet or Brahma, and thus disobey the
+express commands both of the Old and New Testament. Though an angel
+should come from heaven and work all miracles, yet preach another
+doctrine, we are to hold him accursed. <i>Gal.</i> i. 8.<br>
+<br>
+<br>
+<i>Ib.</i> s. lxxv. p. 356.
+
+  <blockquote>When Christ was upon the Mount, he gave it for a pattern, &amp;c. </blockquote>
+
+I cannot thoroughly agree with Taylor in all he says on this point. The
+Lord's Prayer is an encyclopedia of prayer, and of all moral and
+religious philosophy under the form of prayer. Besides this, that
+nothing shall be wanting to its perfection, it is itself singly the best
+and most divine of prayers. But had this been the main and primary
+purpose, it must have been thenceforward the only prayer permitted to
+Christians; and surely some distinct references to it would have been
+found in the Apostolic writings.<br>
+<br>
+<br>
+<i>Ib.</i> s. lxxx. p. 358.
+
+  <blockquote>Now then I demand, whether the prayer of Manasses be so good a prayer
+  as the Lord's prayer? Or is the prayer of Judith, or of Tobias, or of
+  Judas Maccabeus, or of the son of Sirach, is any of these so good?
+  Certainly no man will say they are; and the reason is, because we are
+  not sure they are inspired by the Holy Spirit of God.</blockquote>
+
+
+How inconsistent Taylor often is, the result of the system of
+economizing truth! The true reason is the inverse. The prayers of Judith
+and the rest are not worthy to be compared with the Lord's Prayer;
+therefore neither is the spirit in which they were conceived worthy to
+be compared with the spirit from which the Lord's Prayer proceeded: and
+therefore with all fulness of satisfaction we receive the latter, as
+indeed and in fact our Lord's dictation.<br>
+<br>
+In all men and in all works of great genius the characteristic fault
+will be found in the characteristic excellence. Thus in Taylor, fulness,
+overflow, superfluity. His arguments are a procession of all the nobles
+and magnates of the land in their grandest, richest, and most splendid
+<i>paraphernalia</i>: but the total impression is weakened by the
+multitudes of lacqueys and ragged intruders running in and out between
+the ranks. As far as the Westminster divines were the antagonists to be
+answered &mdash; and with the exception of these, and those who like Baxter,
+Calamy, and Bishop Reynolds, contended for a reformation or correction
+only of the Church Liturgy, there were none worth answering, &mdash; the
+question was, not whether the use of one and the same set of prayers on
+all days in all churches was innocent, but whether the exclusive
+imposition of the same was comparatively expedient and conducive to
+edification? <br>
+<br>
+Let us not too severely arraign the judgment or the
+intentions of the good men who determined for the negative. If indeed we
+confined ourselves to the comparison between our Liturgy, and any and
+all of the proposed substitutes for it, we could not hesitate: but those
+good men, in addition to their prejudices, had to compare the lives, the
+conversation, and the religious affections and principles of the
+prelatic and anti-prelatic parties in general. <br>
+<br>
+And do not we ourselves
+now do the like? Are we not, and with abundant reason, thankful that
+Jacobinism is rendered comparatively feeble and its deadly venom
+neutralized, by the profligacy and open irreligion of the majority of
+its adherents? Add the recent cruelties of the Star Chamber under
+Laud; &mdash; (I do not say the intolerance; for that which was common to both
+parties, must be construed as an error in both, rather than a crime in
+either); &mdash; and do not forget the one great inconvenience to which the
+prelatic divines were exposed from the very position which it was the
+peculiar honor of the Church of England to have taken and maintained,
+namely, the golden mean; &mdash; (for in consequence of this their arguments as
+Churchmen would often have the appearance of contrasting with their
+grounds of controversy as Protestants,) &mdash; and we shall find enough to
+sanction our charity as brethren, without detracting a tittle from our
+loyalty as members of the established Church.<br>
+<br>
+ As to this Apology, the
+victory doubtless remains with Taylor on the whole; but to have rendered
+it full and triumphant, it would have been necessary to do what perhaps
+could not at that time, and by Jeremy Taylor, have been done with
+prudence; namely, not only to disprove in part, but likewise in part to
+explain, the alleged difference of the spiritual fruits in the
+ministerial labors of the high and low party in the Church, &mdash; (for
+remember that at this period both parties were in the Church, even as
+the Evangelical, Reformed and Pontifical parties before the
+establishment of a schism by the actually schismatical Council of
+Trent,) &mdash; and thus to demonstrate that the differences to the
+disadvantage of the established Church, as far as they were real, were
+as little attributable to the Liturgy, as the wound in the heel of
+Achilles to the shield and breast-plate which his immortal mother had
+provided for him from the forge divine.<br>
+<br>
+<br>
+<i>Ib.</i> s. lxxxvi. p. 361.
+
+  <blockquote>That the Apostles did use the prayer their Lord taught them, I think
+  needs not much be questioned.</blockquote>
+
+<i>Ad contra</i>, see above. But that they did not till the siege of
+Jerusalem deviate unnecessarily from the established usage of the
+Synagogue is beyond rational doubt. We may therefore safely maintain
+that a set form was sanctioned by Apostolic practice; though the form
+was probably settled after the converts from Paganism began to be the
+majority of Christians. <br>
+<br>
+<br>
+ <i>Ib.</i> s. lxxxvii. p. 361.
+
+ <blockquote> Now that they tied themselves to recitation of the very words of
+  Christ's prayer <i>pro loco et tempore</i>, I am therefore easy to
+  believe, because I find they were strict to a scruple in retaining the
+  sacramental words which Christ spake when he instituted the blessed
+  Sacrament.</blockquote>
+
+Not a case in point. Besides it assumes the controverted sense of
+<img src="images/CG66.gif" width="55" height="28" alt="Greek: ohut_os"> as "in these words" <i>versus</i> "to this purport."
+Grotius and Lightfoot, however, have settled this dispute by proving
+that the Lord's prayer is a selection of prayers from the Jewish ritual:
+and a most happy and valuable inference against novelties obtruded for
+novelty's sake does Grotius draw from this fact. When I consider the
+manner in which the Jews usually quoted or referred to particular
+passages of Scripture, it does not seem altogether improbable that the
+several articles of the <i>Oratio Dominica</i> might have been the
+initial sentences of several prayers; but I have not the least doubt
+that by the loud utterance of the <i>My God! my God! why hast thou
+forsaken me?</i> our blessed Redeemer referred to and recalled to John
+and Mary that most wonderful and prophetic twenty-second Psalm. And what
+a glorious light does not this throw on the whole scene of the
+crucifixion, and in what additional loveliness does it not present the
+god-like character of the crucified Son of Man! With the very facts
+before them, of which the former and larger portion of the Psalm
+referred to resembles a detailed history rather than a prophecy, &mdash; with
+what force, and with what lively consolation and infusion of stedfast
+hope and faith, when all human grounds of hope had sunk from under them,
+must not the obvious and inevitable inference have flashed on the
+convictions of the holy mother and the beloved disciple! "If all we now
+behold was pre-ordained and so distinctly predicted; if the one mournful
+half of the prophecy has been so entirely and minutely fulfilled, after
+so great a lapse of ages, dare we, can we, doubt for a moment that the
+glorious remainder will with equal fidelity be accomplished?" Thus to
+his very last moments did our Lord (setting as it beseemed the sun of
+righteousness to set) manifest with a wider and wider face of glory his
+self-oblivious love. In the act he was offering, he himself was a
+sacrifice of love for the whole creation; and yet the cup overflowed
+into particular streams; first, for his enemies, his persecutors, and
+murderers; then for his friends and humanly nearest relative; <i>Woman,
+behold thy son!</i> O what a transfer! Nor does the proposed
+interpretation preclude any inward and mysterious sense of the words
+<i>My God! my God!</i> &mdash; though I confess I have never yet met with a
+single plausible resolution of the words into any one of the mysteries
+of the Trinity, or the Incarnation, or the Passion. Nay, were there any
+necessity for supposing such an allusion, which there is not, the
+obvious interpretation would, I fear, too dangerously favor the heresy
+of those who divided and severed the divinity from the humanity; so that
+not the incarnate God, very God of very God, would have atoned for us on
+the cross, but the incarnating man; a heresy which either denies or
+reduces to an absurdity the whole doctrine of redemption, that is,
+Christianity itself, which rests on the two articles of faith; first,
+the necessity, and secondly, the reality of a Redeemer &mdash; both articles
+alike incompatible with redemption by a mere man. <br>
+<br>
+<br>
+<i>Ib.</i> s. lxxxviii. p. 362.
+
+  <blockquote>And I the rather make the inference from the preceding argument
+  because of the cognation one hath with the other; for the Apostles did
+  also in the consecration of the Eucharist use the Lord's Prayer; and
+  that together with the words of institution was the only form of
+  consecration, saith St. Gregory; and St. Jerome affirms, that the
+  Apostles, by the command of their Lord, used this prayer in the
+  benediction of the elements.</blockquote>
+
+This section is an instance of impolitic management of a cause, into
+which Jeremy Taylor was so often seduced by the fertility of his
+intellect and the opulence of his erudition. An antagonist by exposing
+the improbability of the tradition, (and most improbable it surely is),
+and the little credit due to Saint Gregory and Saint Jerome (not
+forgetting a Miltonic sneer at their saintship), might draw off the
+attention from the unanswerable parts of Taylor's reasoning and leave
+an impression of his having been confuted.<br>
+<br>
+<br>
+<i>Ib.</i> s. lxxxix. p. 362.
+
+  <blockquote>But besides this, when the Apostles had received great measures of
+  the spirit, and by their gift of prayer composed more forms for the
+  help and comfort of the Church, &amp;c.</blockquote>
+
+Who would not suppose, that the first two lines were an admitted point
+of history, instead of a bare conjecture in the form of a bold assertion? O, dearest man! so excellent a cause did not need such
+Bellarminisms.<br>
+<br>
+<br>
+<i>Ib.</i> p. 363.
+
+ <blockquote> And the Fathers of the Council of Antioch complain against Paulus
+  Samosatenus, <i>quod Psalmos et cantus, qui ad Domini nostri Jesu
+  Christi honorem decantari solent, tanquam recentiores, et a viris
+  recentioris memorioe editos, exploserit.</i></blockquote>
+
+This Sam-in-satin-hose, or Paul, the same-as-Satan-is, might, I think,
+have found his confutation in Pliny's Letter to Trajan. <i>Carmen
+Christo, quasi Deo, dicere secum invicem.</i><br>
+<br>
+<br>
+<i>Ib.</i> s. xc. p. 364.
+
+  <blockquote>Which together with the <img src="images/CG67a.gif" width="319" height="30" alt="Greek: tà apomnaemoneúmata t_on propháeton"><img src="images/CG67b.gif" width="77" height="30" alt="see previous image">
+  the <i>lectionarium</i> of the Church, the books of the Apostles and
+  Prophets spoken of by Justin Martyr, and said to be used in the
+  Christian congregations, are the constituent parts of liturgy.</blockquote>
+
+
+An ingenious but not tenable solution of Justin Martyr's
+<img src="images/CG68.gif" width="358" height="30" alt="Greek: apomnaemoneúmata t_on apostól_on"> which were presumably a Gospel
+not the same, and yet so nearly the same, as our Matthew, that its
+history and character involve one of the hardest problems of Christian
+antiquity. By the by, one cause of the small impression &mdash; (small in
+proportion to their vast superiority in knowledge and genius) &mdash; which
+Jeremy Taylor and his compeers made on the religious part of the
+community by their controversial writings during the life of Charles I
+is to be found in their undue predilection for Patristic learning and
+authority. This originated in the wish to baffle the Papists at their
+own weapons; but it could not escape notice, that the latter, though
+regularly beaten, were yet not so beaten, but that they always kept the
+field: and when the same mode of warfare was employed against the
+Puritans, it was suspected as Papistical.<br>
+<br>
+<br>
+<i>Ib.</i> s. xci. pp. 364-5.
+
+  <blockquote>For the offices of prose we find but small mention of them in the very
+  first time, save only in general terms, and that such there were, and
+  that St. James, St. Mark, St. Peter, and others of the Apostles and
+  Apostolical men, made Liturgies; and if these which we have at this
+  day were not theirs, yet they make probation that these Apostles left
+  others, or else they were impudent people that prefixed their names
+  so early, and the Churches were very incurious to swallow such a bole,
+  if no pretension could have been reasonably made for their justification.</blockquote>
+
+A rash and dangerous argument. 1810.<br>
+<br>
+A many-edged weapon, which might too readily be turned against the
+common faith by the common enemy. For if these Liturgies were rightly
+attributed to St. James, St. Mark, St. Peter, and others of the Apostles
+and Apostolical men, how could they have been superseded? How could the
+Church have excluded them from the Canon? But if falsely, and yet for a
+time and at so early an age generally believed to have been composed by
+St. James and the rest, it is to be feared that the difference will not
+stop at the point to which Paul of Samosata carried it; &mdash; a fearful
+consideration for a Christian of the Grotian and Paleyan school. It
+would not, however, shake my nerves, I confess. The Epistles of St.
+Paul, and the Gospel, Epistles, and Apocalypse of St. John, contain an
+evidence of their authenticity, which no uncertainty of ecclesiastic
+history, no proof of the frequency and success of forgery or ornamental
+titles (as the Wisdom of Solomon) mistaken for matter of fact, can wrest
+from me; and with these for my guides and sanctions, what one article of
+Christian faith could be taken from me, or even unsettled? It seems to
+me, as it did to Luther, incomparably more probable that the eloquent
+treatise, entitled an Epistle to the Hebrews, was written by Apollos
+than by Paul; and what though it was written by neither? It is
+demonstrable that it was composed before the siege of Jerusalem and the
+destruction of the Temple; and scarcely less satisfactory is the
+internal evidence that it was composed by an Alexandrian. These two
+<i>data</i> are sufficient to establish the fact, that the Pauline
+doctrine at large was common to all Christians at that early period, and
+therefore the faith delivered by Christ. And this is all I want; nor
+this for my own assurance, but as arming me with irrefragable arguments
+against those psilanthropists who as falsely, as arrogantly, call
+themselves Unitarians, on the one hand; and against the infidel fiction,
+that Christianity owes its present shape to the genius and rabbinical
+<i>cabala</i> of Paul on the other: while at the same time it weakens
+the more important half of the objection to, or doubt concerning, the
+authenticity of St. Peter's Epistles. To this too I attach a high
+controversial value (for the beauty and excellence of the Epistles
+themselves are not affected by the question); and I receive them as
+authentic, for they have all the circumstantial evidence that I have any
+right to expect. But I feel how much more genial my conviction would
+become, should I discover, or have pointed out to me, any positive
+internal evidence equivalent to that which determines the date of the
+Epistle to the Hebrews, or even to that which leaves no doubt on my mind
+that the writer was an Alexandrian Jew. This, my dear Lamb, is one of
+the advantages which the previous evidence supplied by the reason and
+the conscience secures for us. We learn what in its nature <i>passes all
+understanding</i>, and what belongs to the understanding, and on which,
+therefore, the understanding may and ought to act freely and fearlessly:
+while those who will admit nothing above the understanding <img src="images/CG69.gif" width="177" height="29" alt="(Greek:phrónaema sarkòs),"> which in its nature has no legitimate object
+but history and outward <i>ph&oelig;nomena</i>, stand in slavish dread like a
+child at its house of cards, lest a single card removed may endanger the
+whole foundationless edifice. 1819.<br>
+<br>
+<br>
+<i>Ib.</i> s. xcii. p. 365.<br>
+<br>
+Now here dear Jeremy Taylor begins to be himself again; for with all his
+astonishing complexity, yet versatile agility, of powers, he was too
+good and of too catholic a spirit to be a good polemic. Hence he so
+continually is now breaking, now varying, the thread of the argument:
+and hence he is so again and again forgetting that he is reasoning
+against an antagonist, and falls into conversation with him as a
+friend, &mdash; I might almost say, into the literary chit-chat and un with
+holding frankness of a rich genius whose sands are seed-pearl. Of his
+controversies, those against Popery are the most powerful, because there
+he had subtleties and obscure reading to contend against; and his wit,
+acuteness, and omnifarious learning found stuff to work on. Those on
+Original Sin are the most eloquent. But in all alike it is the
+digressions, overgrowths, parenthetic <i>obiter et in transitu</i>
+sentences, and, above all, his anthropological reflections and
+experiences &mdash; (for example, the inimitable account of a religious
+dispute, from the first collision to the spark, and from the spark to
+the world in flames, in his <i>Dissuasive from Popery</i>), &mdash; these are the
+costly gems which glitter, loosely set, on the chain armour of his
+polemic Pegasus, that expands his wings chiefly to fly off from the
+field of battle, the stroke of whose hoof the very rock cannot resist,
+but beneath the stroke of which the opening rock sends forth a
+Hippocrene. The work in which all his powers are confluent, in which
+deep, yet gentle, the full stream of his genius winds onward, and still
+forming peninsulas in its winding course &mdash; distinct parts that are only
+not each a perfect whole &mdash; or in less figurative style &mdash; (yet what
+language that does not partake of poetic eloquence can convey the
+characteristics of a poet and an orator?) &mdash; the work which I read with
+most admiration, but likewise with most apprehension and regret, is the
+<i>Liberty of Prophesying</i>.<br>
+<br>
+If indeed, like some Thessalian drug, or the strong herb of Anticyra,
+
+   <blockquote>                            &mdash;  &mdash; that helps and harms,<br>
+  Which life and death have sealed with counter charms &mdash; </blockquote>
+
+it could be administered by special prescription, it might do good
+service as a narcotic for zealotry, or a solvent for bigotry.<br>
+<br>
+<br>
+The substance of the preceding tract may be comprised as follows:
+<ol type="1">
+<li>During the period immediately following our Lord's Ascension, or the
+so called Apostolic age, all the gifts of the Spirit, and of course the
+gift of prayer, as graces bestowed, not merely or principally for the
+benefit of the Apostles and their contemporaries, but likewise and
+eminently for the advantage of all after-ages, and as means of
+establishing the foundations of Christianity, differed in kind, degree,
+mode, and object, from those ordinary graces promised to all true
+believers of all times; and possessed a character of extraordinary
+partaking of the nature of miracles, to which no believer under the
+present and regular dispensations of the Spirit can make pretence
+without folly and presumption.</li>
+
+<li>Yet it is certain that even the first miraculous gifts and graces
+bestowed on the Apostles themselves supervened on, but did not
+supersede, their natural faculties and acquired knowledge, nor enable
+them to dispense with the ordinary means and instruments of cultivating
+the one, and applying the other, by study, reading, past experience, and
+whatever else Providence has appointed for all men as the conditions and
+efficients of moral and intellectual progression. The capabilities of
+deliberating, selecting, and aptly disposing of our thoughts and works
+are God's good gifts to man, which the superadded graces of the Spirit,
+vouchsafed to Christians, work on and with, call forth and perfect.
+Therefore deliberation, selection, and method become duties, inasmuch as
+they are the bases and recipients of the Spirit, even as the polished
+crystal is of the light. But if the Prophets and Apostles did not (as
+Taylor demonstrates that they did not) find in miraculous aids any such
+infusions of light as precluded or rendered superfluous the exertion of
+their natural faculties and personal attainments, then <i>a fortiori</i>
+not the possessors or legatees of the ordinary graces bequeathed by
+Christ to his Church as the usufructuary property of all its members;
+and he who wilfully lays aside all premeditation, selection, and
+ordonnance, that he may enter unprepared on the highest and most awful
+function of the soul, &mdash; that of public prayer, &mdash; is guilty of no less
+indecency and irreverence than if, having to present a petition as the
+representative of a community before the throne, he purposely put off
+his seemly garments in order to enter into the presence of the monarch
+naked or in rags: and expects no less an absurdity than to become a
+passive <i>automaton</i>, in which the Holy Spirit is to play the
+ventriloquist.</li>
+
+<li>If, then, each congregation is to receive a prepared form of prayer
+from its head or minister, why not rather from the collective wisdom of
+the Church represented in the assembled heads and spiritual Fathers?</li>
+
+<li>This is admitted by implication by the Westminster Assembly. But they
+are not contented with the existing form, and therefore substitute for
+it a Directory as the fruits of their meditations and counsels. The
+whole question, then, is now reduced to the comparative merits and
+fitness of the Directory and the book of Common Prayer; and how complete
+the victory of the latter, how glaring the defects, how many the
+deficiencies, of the former, Jeremy Taylor evinces unanswerably.</li>
+</ol><br>
+Such is the substance of this Tract. What the author proposed to prove
+he has satisfactorily proved.<br>
+<br>
+The faults of the work are:
+<ol type="1">
+<li>The intermixture of weak and strong arguments, and the frequent
+interruption of the stream of his logic by doubtful, trifling, and
+impolitic interruptions; arguments resting in premisses denied by the
+antagonists, and yet taken for granted; in short, appendages that
+cumber, accessions that subtract, and confirmations that weaken: &mdash; </li>
+
+<li>That he commences with a proper division of the subject into two
+distinct branches, that is, extempore prayer as opposed to set forms,
+and, The Directory, as prescribing a form opposed to the existing
+Liturgy; but that in the sequel he blends and confuses and intermingles
+one with the other, and presses most and most frequently on the first
+point, which a vast majority of the party he is opposing had disowned
+and reprobated no less than himself, and which, though easiest to
+confute, scarcely required confutation.</li>
+</ol><br>
+<br>
+<p><a href="#ip2">Index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10d">Discourse of the Liberty of Prophesying, with its Just Limits and Temper</a></h4>
+<br>
+Epistle Dedicatory, p. cccciii.
+
+ <blockquote> And first I answer, that whatsoever is against the foundation of faith
+  is out of the limits of my question, and does not pretend to
+  compliance or toleration.</blockquote>
+
+But as all truths hang together, what error is there which may not be
+proved to be against the foundation of faith? An inquisitor might make
+the same code of toleration, and in the next moment light the faggots
+around a man who had denied the infallibility of Pope and Council.<br>
+<br>
+<br>
+<i>Ib.</i> p. ccccxxix.
+
+  <blockquote>Indeed if by a heresy we mean that which is against an article of
+  creed, and breaks part of the covenant made between God and man by the
+  mediation of Jesus Christ, I grant it to be a very grievous crime, a
+  calling God's veracity into question, &amp;c.</blockquote>
+
+How can he be said to question God's veracity, whose belief is that God
+never declared it, &mdash; who perhaps disbelieves it, because he thinks it
+opposite to God's honor? For example: &mdash; Original sin, in the literal
+sense of the article, was held by both Papists and Protestants (with
+exception of the Socinians) as the fundamental article of Christianity;
+and yet our Jeremy Taylor himself attacked and reprobated it. Why?
+because he thought it dishonored God. Why may not another man believe
+the same of the Incarnation, and affirm that it is equal to a circle
+assuming the essence of a square, and yet remaining a circle? But so it
+is; we spoil our cause, because we dare not plead it <i>in toto</i>; and
+a half truth serves for a proof of the opposite falsehood. Jeremy Taylor
+dared not carry his argument into all its consequences.<br>
+<br>
+<p><a href="#ip2">index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10e">Liberty of Prophesying</a></h4>
+<br>
+S. i. p. 443.
+
+ <blockquote> Of the nature of faith, and that its duty is completed in believing
+  the articles of the Apostle's creed.</blockquote>
+
+This section is for the most part as beautifully written as it was
+charitably conceived; yet how vain the attempt! Jeremy Taylor ought to
+have denied that Christian faith is at all intellectual primarily, but
+only probably; as, <i>c&oelig;cteris paribus</i>, it is probable that a man
+with a pure heart will believe an intelligent Creator. But the faith
+resides in the predisposing purity of heart, that is, in the obedience
+of the will to the uncorrupted conscience. For take Taylor's instances;
+and I ask whether the words or the sense be meant? Surely the latter.
+Well then, I understand, and so did the dear Bishop, by these texts the
+doctrine of a Redeemer, who by his agonies of death actually altered the
+relations of the spirits of all men to their Maker, redeemed them from
+sin and death eternal, and brought life and immortality into the world.
+But the Socinian uses the same texts; and means only that a good and
+gifted teacher of pure morality died a martyr to his opinions, and by
+his resurrection proved the possibility of all men rising from the dead.
+He did nothing; &mdash; he only taught and afforded evidence. Can two more
+diverse opinions be conceived? God here; mere man there. Here a redeemer
+from guilt and corruption, and a satisfaction for offended holiness;
+there a mere declarer that God imputed no guilt wherever, with or
+without Christ, the person had repented of it. What could Jeremy Taylor
+say for the necessity of his sense (which is mine) but what might be
+said for the necessity of the Nicene Creed? And then as to Rom. x. 9,
+how can the text mean any thing, unless we know what St. Paul implied in
+the words <i>the Lord Jesus</i>. From other parts of his writings we
+know that he meant by the word <i>Lord</i> his divinity or at least
+essential superhumanity. But the Socinian will not allow this; or,
+allowing it, denies St. Paul's authority in matters of speculative
+faith. As well then might I say, it is sufficient for you to believe and
+repeat the words <i>forte miles reddens</i>; and though one of you mean
+by it "Perhaps I may be balloted for the militia," and the other
+understands it to mean, that "Reading is forty miles from London," you
+are still co-symbolists and believers! While a third person may say, I
+believe, but do not comprehend, the words; that is, I believe that the
+person who first used them meant something that is true, &mdash; what I do not
+know; that is, I believe his veracity.<br>
+<br>
+O! had this work been published when Charles I, Archbishop Laud, whose
+chaplain Taylor was, and the other Star Chamber inquisitors, were
+sentencing Prynne, Bastwick, Leighton, and others, to punishments that
+have left a brand-mark on the Church of England, the sophistry might
+have been forgiven for the sake of the motive, which would then have
+been unquestionable. Or if Jeremy Taylor had not in effect retracted
+after the Restoration; &mdash; if he had not, as soon as the Church had gained
+its power, most basely disclaimed and disavowed the principle of
+toleration, and apologized for the publication by declaring it to have
+been a <i>ruse de guerre</i>, currying pardon for his past liberalism by
+charging, and most probably slandering, himself with the guilt of
+falsehood, treachery, and hypocrisy, his character as a man would at
+least have been stainless. Alas, alas, most dearly do I love Jeremy
+Taylor; most religiously do I venerate his memory! But this is too foul
+a blotch of leprosy to be forgiven. He who pardons such an act in such a
+man partakes of its guilt.<br>
+<br>
+<br>
+<i>Ib.</i> s. vii. p. 346-7.
+
+ <blockquote> In the pursuance of this great truth, the Apostles, or the holy men,
+  their contemporaries and disciples, composed a creed to be a rule of
+  faith to all Christians; as appears in Irenæus, Tertullian, St.
+  Cyprian, St. Austin, Ruffinus, and divers others; which creed, unless
+  it had contained all the entire object of faith, and the foundation of
+  religion, &amp;c.</blockquote>
+
+Jeremy Taylor does not appear to have been a critical scholar. His
+reading had been oceanic; but he read rather to bring out the growths of
+his own fertile and teeming mind than to inform himself respecting the
+products of those of other men. Hence his reliance on the broad
+assertions of the Fathers; yet it is strange that he should have been
+ignorant that the Apostles' Creed was growing piecemeal for several
+centuries.<br>
+<br>
+<br>
+<i>Ib.</i> p. 447.
+
+  <blockquote>All catechumens in the Latin Church coming to baptism were
+  interrogated concerning their faith, and gave satisfaction on the
+  recitation of this Creed.</blockquote>
+
+I very much doubt this, and rather believe that our present Apostles'
+Creed was no more than the first instruction of the catechumens prior to
+baptism; and (as I conclude from Eusebius) that at baptism they
+professed a more mysterious faith; &mdash; the one being the milk, the other
+the strong meat. Where is the proof that Tertullian was speaking of this
+Creed? Eusebius speaks in as high terms of the <i>Symbolum Fidei</i>,
+and, defending himself against charges of heresy, says, "Did I not at my
+baptism, in the <i>Symbolum Fidei</i>, declare my belief in Christ as
+God and the co-eternal Word?" The true Creed it was impiety to write
+down; but such was never the case with the present or initiating Creed.
+Strange, too, that Jeremy Taylor, who has in this very work written so
+divinely of tradition, should assume as a certainty that this Creed was
+in a proper sense Apostolic. Is then the Creed of greater authority than
+the inspired Scriptures? And can words in the Creed be more express than
+those of St. Paul to the Colossians, speaking of Christ as the creative
+mind of his Father, before all worlds, <i>begotten before all things
+created?</i><br>
+<br>
+<br>
+<i>Ib.</i> s. x. p. 449.<br>
+<br>
+This paragraph is indeed a complexion, as Taylor might call it, of
+sophisms. Thus; &mdash; unbelief from want of information or capacity, though
+with the disposition of faith, is confounded with disbelief. The
+question is not, whether it may not be safe for a man to believe simply
+that Christ is his Saviour, but whether it be safe for a man to
+disbelieve the article in any sense which supposes an essential
+supra-humanity in Christ, &mdash; any sense that would not have been equally
+applicable to John, had God chosen to raise him instead of his cousin?<br>
+<br>
+<br>
+<i>Ib.</i> s. xi. p. 450.
+
+  <blockquote>Neither are we obliged to make these Articles more particular and
+  minute than the Creed. For since the Apostles, and indeed our blessed
+  Lord himself, promised heaven to them who believed him to be the
+  Christ that was to come into the world, and that he who believes in
+  him should be partaker of the resurrection and life eternal, he will
+  be as good as his word. Yet because this article was very general, and
+  a complexion rather than a single proposition, the Apostles and others
+  our Fathers in Christ did make it more explicit: and though they have
+  said no more than what lay entire and ready formed in the bosom of the
+  great Article, yet they made their extracts to great purpose and
+  absolute sufficiency; and therefore there needs no more deductions or
+  remoter consequences from the first great Article than the Creed of
+  the Apostles.</blockquote>
+
+Most true; but still the question returns, what was meant by the phrase
+<i>the</i> Christ? Contraries cannot both be true. <i>The Christ</i>
+could not be both mere man and incarnate God. One or the other must
+believe falsely on this great key-stone of all the intellectual faith in
+Christianity. For so it is; alter it, and everything alters; as is
+proved in Trinitarianism and Socinianism. No two religions can be more
+different; &mdash; I know of no two equally so.<br>
+<br>
+<br>
+<i>Ib.</i> s. xii. p. 451.
+
+  <blockquote>The Church hath power to intend our faith, but not to extend it; to
+  make our belief more evident, but not more large and comprehensive.</blockquote>
+
+This and the preceding pages are scarcely honest. For Jeremy Taylor
+begins with admitting that the Creed might have been composed by others.
+He has no proof of that most absurd fable of the twelve Apostles
+clubbing to make it; yet here all he says assumes its inspiration as a
+certain fact.<br>
+<br>
+<br>
+<i>Ib.</i> p. 454.
+
+  <blockquote>But for the present there is no insecurity in ending there where the
+  Apostles ended, in building where they built, in resting where they
+  left us, unless the same infallibility which they had had still
+  continued, which I think I shall hereafter make evident it did not.</blockquote>
+
+What a tangle of contradictions Taylor thrusts himself into by the
+attempt to support a true system, a full third of which he was afraid to
+mention, and another third was by the same fear induced to deny &mdash; at
+least to take for granted the contrary: for example, the absolute
+plenary inspiration and infallibility of the Apostles and Evangelists;
+and yet that their whole function, as far as the consciences of their
+followers were concerned, was to repeat the two or three sentences, that
+<i>Jesus was Christ</i> (so says one of the Evangelists), <i>the Christ
+of God</i> (so says another), <i>the Christ the Son of the living
+God</i> (so says a third), that he rose from the dead, and for the
+remission of sins, to as many as believed and professed that he was the
+Christ or the Lord, and died and rose for the remission of sins. Surely
+no miraculous communication of God's infallibility was necessary for
+this. But if this infallibility was stamped on all they said and wrote,
+is it credible that any part should not be equally binding? I declare I
+can make nothing out of this section, but that it is necessary for men
+to believe the Apostles' Creed; but what they believe by it is of no
+consequence. For instance; what if I chose to understand by the word
+'dead' a state of trance or suspended animation; &mdash; language furnishing
+plenty of analogies &mdash; dead in a swoon &mdash; dead drunk &mdash; and so on; &mdash; should I
+still be a Christian? 'Born of the Virgin Mary.' What if, as Priestley
+and others, I interpreted it as if we should say, 'the former Miss
+Vincent was his mother.' I need not say that I disagree with Taylor's
+premisses only because they are not broad enough, and with his aim and
+principal conclusion only because it does not go far enough. I would
+have the law grounded wholly in the present life, religion only on the
+life to come. Religion is debased by temporal motives, and law rendered
+the drudge of prejudice and passion by pretending to spiritual aims. But
+putting this aside, and judging of this work solely as a chain of
+reasoning, I seem to find one leading error in it; namely, that Taylor
+takes the condition of a first admission into the Church of Christ for
+the fullness of faith which was to be gradually there acquired. The
+simple acknowledgment, that they accepted Christ as their Lord and King
+was the first lisping of the infant believer at which the doors were
+opened, and he began the process of growth in the faith.<br>
+<br>
+<br>
+<i>Ib.</i> s. ii. p. 457.
+
+
+ <blockquote> The great heresy that troubled them was the doctrine of the necessity
+  of keeping the law of Moses, the necessity of circumcision, against
+  which doctrine they were therefore zealous, because it was a direct
+  overthrow to the very end and excellency of Christ's coming.</blockquote>
+
+The Jewish converts were still bound to the rite of circumcision, not
+indeed as under the Law, or by the covenant of works, but as the
+descendants of Abraham, and by that especial covenant which St. Paul
+rightly contends was a covenant of grace and faith. But the heresy
+consisted wholly in the attempt to impose this obligation on the Gentile
+converts, in the infatuation of some of the Galatians, who, having no
+pretension to be descendants of Abraham, could, as the Apostle urges,
+only adopt the rite as binding themselves under the law of works, and
+thereby apostatizing from the covenant of faith by free grace. And this
+was the decision of the Apostolic Council at Jerusalem. <i>Acts</i> xv.
+Rhenferd, in his Treatise on the Ebionites and other pretended heretics
+in Palestine, so grossly and so ignorantly calumniated by Epiphanius,
+has written excellently well on this subject. Jeremy Taylor is mistaken
+throughout.<br>
+<br>
+<br>
+<i>Ib.</i> s. iv. p. 459.
+
+
+  <blockquote>And so it was in this great question of circumcision.</blockquote>
+
+It is really wonderful that a man like Bishop Taylor could have read the
+New Testament, and have entertained a doubt as to the decided opinion of
+all the Apostles, that every born Jew was bound to be circumcised.
+Opinion? The very doubt never suggested itself. When something like this
+opinion was slanderously attributed to Paul, observe the almost
+ostentatious practical contradiction of the calumny which was adopted by
+him at the request and by the advice of the other Apostles.
+(<i>Acts</i>, xxi. 21-26.) The rite of circumcision, I say, was binding
+on all the descendants of Abraham through Isaac for all time even to the
+end of the world; but the whole law of Moses was binding on the Jewish
+Christians till the heaven and the earth &mdash; that is, the Jewish priesthood
+and the state &mdash; had passed away in the destruction of the temple and
+city; and the Apostles observed every tittle of the Law.<br>
+<br>
+<br>
+<i>Ib.</i> s. vi. p. 460.
+
+<blockquote>  The heresy of the Nicolaitans.</blockquote>
+
+Heresy is not a proper term for a plainly anti-Christian sect.
+Nicolaitans is the literal Greek translation of Balaamites; destroyers
+of the people. <i>Rev</i>. ii. 14, 15.<br>
+<br>
+<br>
+<i>Ib.</i> s. viii. p. 461.
+
+  <blockquote>For heresy is not an error of the understanding, but an error of the
+  will.</blockquote>
+
+Most excellent. To this Taylor should have adhered, and to its converse.
+Faith is not an accuracy of logic, but a rectitude of heart.<br>
+<br>
+<br>
+<i>Ib.</i> p. 462.
+
+  <blockquote>It was the heresy of the Gnostics, that it was no matter how men
+  lived, so they did but believe aright.</blockquote>
+
+I regard the extinction of all the writings of the Gnostics among the
+heaviest losses of Ecclesiastical literature. We have only the account
+of their inveterate enemies. Individual madmen there have been in all
+ages, but I do not believe that any sect of Gnostics ever held this
+opinion in the sense here supposed.<br>
+<br>
+<br>
+Ib.
+
+<blockquote>  And, indeed, if we remember that St. Paul reckons heresy amongst the
+  works of the flesh, and ranks it with all manner of practical
+  impieties, we shall easily perceive that if a man mingles not a vice
+  with his opinion, &mdash; if he be innocent in his life, though deceived in
+  his doctrine, &mdash; his error is his misery not his crime; it makes him an
+  argument of weakness and an object of pity, but not a person sealed up
+  to ruin and reprobation.</blockquote>
+
+O admirable! How could Taylor, after this, preach and publish his Sermon
+in defence of persecution, at least against toleration!<br>
+<br>
+<br>
+<i>Ib.</i> s. xxii. p. 479.
+
+  <blockquote>Ebion, Manes.</blockquote>
+
+
+<a name="fr57">No</a> such man as Ebion ever, as I can see, existed<a href="#f57"><sup>3</sup></a>; and Manes is
+rather a doubtful <i>ens</i>.<br>
+<br>
+<br>
+<i>Ib.</i> s. xxxi. p. 487.
+
+  <blockquote>But I shall observe this, that although the Nicene Fathers in that
+  case, at that time, and in that conjuncture of circumstances, did
+  well, &amp;c.</blockquote>
+
+What Bull and Waterland have urged in defence of the Nicene Fathers is
+(like every thing else from such men) most worthy of all attention. They
+contend that no other term but <img src="images/CG70.gif" width="81" height="30" alt="Greek: homoousía"> could secure the
+Christian faith against both the two contrary errors, Tritheism with
+subversion of the unity of the Godhead on the one hand, and
+creature-worship on the other. <a name="fr58">For</a>, to use Waterland's mode of argument<a href="#f58"><sup>4</sup></a>, either Eusebius of Nicomedia with the four other dissenters at Nice
+were right or wrong in their assertion, that Christ could not be of the
+<img src="images/CG71.gif" width="64" height="30" alt="Greek: ousía"> of the self-originated First by derivation, as a son from
+a father: &mdash; if they were right, they either must have discovered some
+third distinct and intelligible form of origination in addition to
+<i>begotten</i> and <i>created</i>, or they had not and could not. Now the latter
+was notoriously the fact. Therefore to deny the <img src="images/CG70.gif" width="81" height="30" alt="Greek: homoousía"> was
+implicitly to deny the generation of the second Person, and thus to
+assert his creation. But if he was a creature, he could not be adorable
+without idolatry. Nor did the chain of inevitable consequences stop
+here. His characteristic functions of Redeemer, Mediator, King, and
+final Judge, must all cease to be attributable to Christ; and the
+conclusion is, that between the Homoousian scheme and mere
+Psilanthropism there is no intelligible <i>medium</i>. If this, then, be
+not a fundamental article of faith, what can be?<br>
+<br>
+To this reasoning I really can discern no fair reply within the sphere
+of conceptual logic, if it can be made evident that the term <img src="images/CG72.gif" width="89" height="30" alt="Greek:
+homooúsios"> is really capable of achieving the end here set forth. One
+objection to the term is, that it was not translatable into the language
+of the Western Church. Consubstantial is not the translation:
+<i>substantia</i> answers to <img src="images/CG73.gif" width="97" height="28" alt="Greek: hypóstasis">, not to <img src="images/CG71.gif" width="64" height="30" alt="Greek: ousía">; and
+hence, when <img src="images/CG73.gif" width="97" height="28" alt="Greek: hypóstasis"> was used by the Nicene Fathers in
+distinction from <img src="images/CG71.gif" width="64" height="30" alt="Greek: ousía">, the Latin Church was obliged to render
+it by some other word, and thus introduced that most unhappy and
+improper term <i>persona</i>. Would you know my own inward judgment on
+this question, it is this: first, that this pregnant idea, the root and
+form of all ideas, is not within the sphere of conceptual logic, &mdash; that
+is, of the understanding, &mdash; and is therefore of necessity inexpressible;
+for no idea can be adequately represented in words: &mdash; secondly, that I
+agree with Bull and Waterland against Bishop Taylor, that there was need
+of a public and solemn decision on this point: &mdash; but, lastly, that I am
+more than doubtful respecting the fitness or expediency of the term
+<img src="images/CG72.gif" width="89" height="30" alt="Greek:
+homooúsios">, and hold that the decision ought to have been
+negative. For at first all parties agreed in the positive point, namely,
+that Christ was the Son of God, and that the Son of God was truly God,
+"or very God of very God." All that was necessary to be added was, that
+the only begotten Son of God was not created nor begotten in time. More
+than this might be possible, and subject of insight; but it was not
+determinable by words, and was therefore to be left among the rewards of
+the Spirit to the pure in heart in inward vision and silent
+contemplation.<br>
+<br>
+<br>
+<i>Ib.</i> s. xl. p. 495.<br>
+<br>
+All that is necessary to give a full and satisfactory import to this
+excellent paragraph, and to secure it from all inconvenient
+consequences, is to understand the distinction between the objective and
+general revelation, by which the whole Church is walled around and kept
+together (<i>principium totalitatis et cohæsionis</i>), and the
+subjective revelation, the light from the life (<i>John</i> i. 4.), by
+which the individual believers, each according to the grace given, grow
+in faith. For the former, the Apostles' Creed, in its present form, is
+more than enough; for the latter, it might be truly said in the words of
+the fourth Gospel, that all the books which the world could contain
+would not suffice to set forth explicitly that mystery in which all
+treasures of knowledge are hidden, <i>reconduntur</i>.<br>
+<br>
+From the Apostles' Creed, nevertheless, if regarded in the former point
+of view, several clauses must be struck out, not as false, but as not
+necessary. "I believe that Jesus of Nazareth, who was crucified under
+Pontius Pilate, rose from the dead on the third day; and I receive him
+as the Christ, the Son of the living God, who died for the remission of
+the sins of as many as believe in the Father through him, in whom we
+have the promise of life everlasting." This is the sufficient creed.
+More than this belongs to the Catechism, and then to the study of the
+Scriptures.<br>
+<br>
+<br>
+<i>Ib.</i> s. vi. p. 506.
+
+  <blockquote>So did the ancient Papias understand Christ's millenary reign upon
+  earth, and so depressed the hopes of Christianity and their desires to
+  the longing and expectation of temporal pleasures and satisfactions.
+  And he was followed by Justin Martyr, Irenæus, Tertullian, Lactantius,
+  and indeed, the whole Church generally, till St. Austin and St.
+  Jerome's time, who, first of any whose works are extant, did reprove
+  the error.</blockquote>
+
+Bishop Taylor is, I think, mistaken in two points; first, that the
+Catholic Millenaries looked forward to carnal pleasures in the kingdom
+of Christ; &mdash; for even the Jewish Rabbis of any note represented the
+<i>Millenium</i> as the preparative and transitional state to perfect
+spiritualization: &mdash; second, that the doctrine of Christ's reign upon
+earth rested wholly or principally on the twentieth chapter of the
+Revelations, which actually, in my judgment, opposes it.<br>
+<br>
+I more than suspect that Austin's and Jerome's strongest ground for
+rejecting the second coming of our Lord in his kingly character, was,
+that they were tired of waiting for it. How can we otherwise interpret
+the third and fourth clauses of the Lord's Prayer, or, perhaps, the
+<img src="images/CG74.gif" width="182" height="30" alt="Greek: en toi kairoi toútoi">, <i>in hoc seculo</i>, (x. 30) of St. Mark?
+If the first three Gospels, joined with the unbroken faith and tradition
+of the Church for nearly three centuries, can decide the question, the
+Millenarians have the best of the argument.<br>
+<br>
+<br>
+Vol. viii. s. ix. p. 22.
+
+ <blockquote> One thing only I observe (and we shall find it true in most writings,
+  whose authority is urged in questions of theology), that the authority
+  of the tradition is not it which moves the assent, but the nature of
+  the thing; and because such a canon is delivered, they do not
+  therefore believe the sanction or proposition so delivered, but
+  disbelieve the tradition if they do not like the matter, and so do not
+  judge of the matter by the tradition, but of the tradition by the
+  matter.</blockquote>
+
+This just and acute remark is, in fact, no less applicable to Scripture
+in all doctrinal points, and if infidelity is not to overspread England
+as well as France, the same criterion (that is, the internal evidence)
+must be extended to all points, to the narratives no less than to the
+precept. The written words must be tried by the Word from the beginning,
+in which is life, and that life the light of men. <a name="fr59">Reduce</a> it to the
+noetic pentad, or universal form of contemplation, except where all the
+terms are absolute, and consequently there is no <i>punctum indifferens,
+ &mdash; in divinis tetras, in omnibus aliis pentas,</i> and the form stands
+thus<a href="#f59"><sup>5</sup></a>.<br>
+<br>
+<br>
+<i>Ib.</i> s. iii. p. 36.
+
+  <blockquote>So that it cannot make it divine and necessary to be heartily
+  believed. It may make it lawful, not make it true; that is, it may
+  possibly, by such means, become a law, but not a truth.</blockquote>
+
+This is a sophism which so evident a truth did not need. Apply the
+reasoning to an act of Parliament previously to the royal sanction. Will
+it hold good to say, if it was law after the sanction, it was law
+before? The assertion of the Papal theologians is, that the divine
+providence may possibly permit even the majority of a legally convened
+Council to err; but by force of a divine promise cannot permit both a
+majority and the Pope to err on the same point. The flaw in this is,
+that the Romish divines rely on a conditional promise unconditionally.
+To Taylor's next argument the Romish respondent would say, that an
+exception, grounded on a specific evident necessity, does not invalidate
+the rule in the absence of any equally evident necessity.<br>
+<br>
+Taylor's argument is a <img src="images/CG75a.gif" width="195" height="29" alt="Greek: metábasis eis allo génos"><img src="images/CG75b.gif" width="57" height="29" alt="see previous image"> It is not the
+truth, but the sign or mark, by which the Church at large may know that
+it is truth, which is here provided for; that is, not the truth simply,
+but the obligation of receiving it as such. Ten thousand may apprehend
+the latter, only ten of whom might be capable of determining the former.<br>
+<br>
+<br>
+<i>Ib.</i> 5.
+
+ <blockquote> So that now (that we may apply this) there are seven general Councils,
+  which by the Church of Rome are condemned of error ... The council of
+  Ariminum, consisting of six hundred Bishops.</blockquote>
+
+It is the mark of a faction that it never hesitates to sacrifice a
+greater good common to them and to their opponents to a lesser advantage
+obtained over those opponents. Never was there a stranger instance of
+imprudence, at least, than the act of the Athanasian party in condemning
+so roundly the great Council of Ariminum as heretical, and for little
+more than the charitable wish of the many hundred Bishops there
+assembled to avoid a word that had set all Christendom by the ears. They
+declared that <img src="images/CG76.gif" width="509" height="59" alt="Greek: ho agénnaetos patàer, kaì ho achron_os gennaetòs
+uhiòs, kaì tò pneuma ekporeuómenon"> were substantially <img src="images/CG77.gif" width="131" height="28" alt="Greek: (hypostatik_os)">
+distinct, but nevertheless, one God; and though there might be some
+incautious phrases used by them, the good Bishops declared that if their
+decree was indeed Arian, or introduced aught to the derogation of the
+Son's absolute divinity, it was against their knowledge and intention,
+and that they renounced it.<br>
+<br>
+<br>
+<i>Ib.</i> s. x. p. 46.
+
+ <blockquote> Gratian says, that the Council means by a concubine a wife married
+  <i>sine dote et solennitate</i>; but this is daubing with untempered
+  mortar.</blockquote>
+
+Here I think Taylor wrong and Gratian right; for not a hundred years ago
+the very same decree was passed by the Lutheran clergy in Prussia,
+determining that left-hand marriages were to be discouraged, but did not
+exclude from communion. These marriages were invented for the sake of
+poor nobles: they could have but that one wife, and the children
+followed the rank and title of the mother, not of the father.<br>
+<br>
+<br>
+<i>Ib.</i> s. vii. p. 56.
+
+  <blockquote>Thirdly; for <i>pasce oves</i>, there is little in that allegation
+  besides the boldness of the objectors.</blockquote>
+
+I have ever thought that the derivation of the Papal monarchy from the
+thrice repeated command, <i>pasce oves</i>, the most brazen of all the
+Pope's bulls. It was because Peter had given too good proof that he was
+more disposed to draw the sword for Christ than to perform the humble
+duties of a shepherd, that our Lord here strongly, though tenderly,
+reminds him of his besetting temptation. The words are most manifestly a
+reproof and a warning, not a commission. In like manner the very letter
+of the famous paronomastic text proves that Peter's confession, not
+Peter himself, was the rock. His name was, perhaps, not so much stone as
+stoner; not so much rock as rockman; and Jesus hearing this unexpected
+confession of his mysterious Sonship (for this is one of the very few
+cases in which the internal evidence decides for the superior fidelity
+of the first Gospel), and recognizing in it an immediate revelation from
+heaven, exclaims, "Well, art thou the man of the rock; <i>and upon this
+rock will I build my church,</i>" not on this man. Add too, that the law
+revealed to Moses and the confession of the divine attributes, are named
+the rock, both in the Pentateuch and in the Psalms.<br>
+<br>
+<a name="fr60">Mark</a> has simply, <i>Thou art the Christ</i>; Luke, <i>The Christ of
+God</i><a href="#f60"><sup>6</sup></a>; but that Jesus was the Messiah had long been known by the
+Apostles, at all events conjectured. Had not John so declared him at the
+baptism? Besides, it was included among the opinions concerning our Lord
+which led to his question, the aim of which was not simply as to the
+Messiahship, but that the Messiah, instead of a mere descendant of
+David, destined to reestablish and possess David's throne, was the
+Jehovah himself, <i>the Son of the living God; God manifested in the
+flesh</i>. 1 <i>Tim</i>. iii. 16.<br>
+<br>
+<br>
+<i>Ib.</i> s. viii. p. 62.
+
+  <blockquote>And yet again, another degree of uncertainty is, to whom the Bishops
+  of Rome do succeed. For St. Paul was as much Bishop of Rome as St.
+  Peter was; there he presided, there he preached, and he it was that
+  was the doctor of the uncircumcision and of the Gentiles, St. Peter of
+  the circumcision and of the Jews only; and therefore the converted
+  Jews at Rome might with better reason claim the privilege of St.
+  Peter, than the Romans and the Churches in her communion, who do not
+  derive from Jewish parents.</blockquote>
+
+I wonder that Taylor should have introduced so very strong an argument
+merely <i>obiter</i>. If St. Peter ever was at Rome, it must have been
+for the Jewish converts or <i>convertendi</i> exclusively, and on what do the
+earliest Fathers rest the fact of Peter's being at Rome? Do they appeal
+to any document? <a name="fr61">No</a>; but to their own arbitrary and most improbable
+interpretation of the word Babylon in St. Peter's first epistle<a href="#f61"><sup>7</sup></a>. I
+am too deeply impressed with the general difficulty arising out of the
+strange eclipse of all historic documents, of all particular events,
+from the arrival of St. Paul at Rome as related by St. Luke and the time
+when Justin Martyr begins to shed a scanty light, to press any
+particular instance of it. Yet, if Peter really did arrive at Rome, and
+was among those destroyed by Nero, it is strange that the Bishop and
+Church of Rome should have preserved no record of the particulars.<br>
+<br>
+<br>
+<i>Ib.</i> s. xv. p. 71.
+
+ <blockquote> But what shall we think of that decretal of Gregory the Third, who
+  wrote to Boniface his legate in Germany, <i>quod illi, quorum uxores
+  infirmitate aliqua morbida debitum reddere noluerunt, aliis poterant
+  nubere.</i></blockquote>
+
+Supposing the <i>noluerunt</i> to mean <i>nequeunt</i>, or at least any state of
+mind and feeling that does not exclude moral attachment, I, as a
+Protestant, abominate this decree of Gregory III; for I place the moral,
+social, and spiritual helps and comforts as the proper and essential
+ends of Christian marriage, and regard the begetting of children as a
+contingent consequence. But on the contrary tenet of the Romish Church,
+I do not see how Gregory could consistently decree otherwise.<br>
+<br>
+<br>
+<i>Ib.</i> s. iii. p. 82.
+
+  <blockquote>Nor that Origen taught the pains of hell not to have an eternal
+  duration.</blockquote>
+
+And yet there can be no doubt that Taylor himself held with Origen on
+this point. But, <i>non licebat dogmatizare oppositum, quia determinatum
+fuerat.</i><br>
+<br>
+<br>
+<i>Ib.</i> p. 84.
+
+  <blockquote>And except it be in the Apostles' Creed and articles of such nature,
+  there is nothing which may with any color be called a consent, much
+  less tradition universal.</blockquote>
+
+It may be well to remember, whenever Taylor speaks of the Apostles'
+Creed, that Pearson's work on that Creed was not then published. Nothing
+is more suspicious than copies of creeds in the early Fathers; it was so
+notoriously the custom of the transcribers to make them square with
+those in use in their own time.<br>
+<br>
+<br>
+<i>Ib.</i> s. iv.
+
+  <blockquote>Such as makes no invasion upon their great reputation, which I desire
+  should be preserved as sacred as it ought.</blockquote>
+
+The vision of the mitre dawned on Taylor; and his recollection of Laud
+came to the assistance of the Fathers; of many of whom in his heart
+Taylor, I think, entertained a very mean opinion. How could such a man
+do otherwise? I could forgive them their nonsense and even their
+economical falsehoods; but their insatiable appetite for making
+heresies, and thus occasioning the neglect or destruction of so many
+valuable works, Origen's for instance, this I cannot forgive or forget.<br>
+<br>
+<br>
+<i>Ib.</i> s. i. p. 88.
+
+  <blockquote>Of the incompetency of the Church, in its diffusive capacity, to be
+  judge of controversies; and the impertinency of that pretence of the
+  Spirit.</blockquote>
+
+Now here begin my serious differences with Jeremy Taylor, which may be
+characterized in one sentence; ideas <i>versus</i> conceptions and images. I
+contend that the Church in the Christian sense is an idea; &mdash; not
+therefore a chimera, or a fancy, but a real being and a most powerful
+reality. Suppose the present state of science in this country, with this
+only difference that the Royal and other scientific societies were not
+founded: might I not speak of a scientific public, and its influence on
+the community at large? Or should I be talking of a chimera, a shadow,
+or a non-entity? Or when we speak with honest pride of the public spirit
+of this country as the power which supported the nation through the
+gigantic conflict with France, do we speak of nothing, because we cannot
+say, &mdash; "It is in this place or in that catalogue of names?" At the same
+time I most readily admit that no rule can be grounded formally on the
+supposed assent of this ideal Church, the members of which are recorded
+only in the book of life at any one moment. In Taylor's use and
+application of the term, Church, the visible Christendom, and in reply
+to the Romish divines, his arguments are irrefragable.<br>
+<br>
+<br>
+<i>Ib.</i> s. ii. p. 93,
+
+  <blockquote>So that if they read, study, pray, search records, and use all the
+  means of art and industry in the pursuit of truth, it is not with a
+  resolution to follow that which shall seem truth to them, but to
+  confirm what before they did believe.</blockquote>
+
+Alas, if Protestant and Papist were named by individuals answering or
+not answering to this description, what a vast accession would not the
+Pope's muster-roll receive! In the instance of the Council of Trent, the
+iniquity of the Emperor and the Kings of France and Spain consisted in
+their knowledge that the assembly at Trent had no pretence to be a
+general Council, that is, a body representative of the Catholic or even
+of the Latin Church. It may be, and in fact it is, very questionable
+whether any Council, however large and fairly chosen, is not an
+absurdity except under the universal faith that the Holy Ghost
+miraculously dictates all the decrees: and this is irrational, where the
+same superseding Spirit does not afford evidence of its presence by
+producing unanimity. I know nothing, if I may so say, more ludicrous
+than the supposition of the Holy Ghost contenting himself with a
+majority, in questions respecting faith, or decrees binding men to
+inward belief, which again binds a Christian to outward profession.
+Matters of discipline and ceremony, having peace and temporal order for
+their objects, are proper enough for a Council; but these do not need
+any miraculous interference. Still if any Council is admitted in matters
+of doctrine, those who have appealed to it must abide by the
+determination of the majority, however they might prefer the opinion of
+the minority, just as in acts of Parliament.<br>
+<br>
+<br>
+<i>Ib.</i> s. xi. p. 98.
+
+  <blockquote>Of some causes of error in the exercise of reason, which are inculpate
+  in themselves.</blockquote>
+
+It is a lamentable misuse of the term, reason, &mdash; thus to call by that
+name the mere faculty of guessing and babbling. The making reason a
+faculty, instead of a light, and using the term as a mere synonyme of
+the understanding, and the consequent ignorance of the true nature of
+ideas, and that none but ideas are objects of faith &mdash; are the grounds of
+all Jeremy Taylor's important errors.<br>
+<br>
+<br>
+Ib.
+
+  <blockquote>But men may understand what they please, especially when they are to
+  expound oracles.</blockquote>
+
+If this sentence had occurred in Hume or Voltaire!<br>
+<br>
+<br>
+<i>Ib.</i> s. iii. p. 103.
+
+  <blockquote>And then if ever truth be afflicted, she shall also be destroyed.</blockquote>
+
+Here and in many other passages of his other works Jeremy Taylor very
+unfairly states this argument of the anti-prelatic party. It was not
+that the Church of England was afflicted (the Puritans themselves had
+been much more afflicted by the prelates); but that having appealed to
+the decision of the sword, the cause was determined against it. But in
+fact it is false that the Puritans ever did argue as Taylor represents
+them. Laud and his confederates had begun by incarcerating, scourging,
+and inhumanly mutilating their fellow Christians for not acceding to
+their fancies, and proceeded to goad and drive the King to levy or at
+least maintain war against his Parliament: and the Parliamentary party
+very naturally cited their defeat and the overthrow of the prelacy as a
+judgment on their blood-thirstiness, not as a proof of their error in
+questions of theology.<br>
+<br>
+<br>
+<i>Ib.</i> s. iv. p. 105.
+
+  <blockquote>All that I shall say, &amp;c. <i>ad finem</i>.</blockquote>
+
+An admirable paragraph. Taylor is never more himself, never appears
+greater, or wiser, than when he enters on this topic, namely, the many
+and various causes beside truth which occasion men to hold an opinion
+for truth.<br>
+<br>
+<br>
+<i>Ib.</i> s. vii. p. 111.
+
+  <blockquote>Of such men as these it was said by St. Austin: <i>Cæteram turbam non
+  intelligendi vivacitas, sed credendi simplicitas tutissimam facit.</i></blockquote>
+
+Such charity is indeed notable policy: salvation made easy for the
+benefit of obedient dupes.<br>
+<br>
+<br>
+<i>Ib.</i> s. ii. p. 119.
+
+ <blockquote> I deny not but certain and known idolatry, or any other sort of
+  practical impiety with its principiant doctrine, may be punished
+  corporally, because it is no other but matter of fact.</blockquote>
+
+
+In the Jewish theocracy, I admit; because the fact of idolatry was a
+crime, namely, <i>crimen læsæ majestatis</i>, an overt act subversive of
+the fundamental law of the state, and breaking asunder the <i>vinculum
+et copulam unitatis et cohæsionis</i>. But in making the position
+general, Taylor commits the <i>sophisma omissi essentialis</i>; he omits
+the essential of the predicate, namely, criminal; &mdash; not its being a fact
+rendering it punishable, but its being a criminal fact.<br>
+<br>
+<br>
+<i>Ib.</i> s. iii.<br>
+<br>
+Oh that this great and good man, who saw and has expressed so large a
+portion of the truth, &mdash; (if by the Creed I might understand the true
+Apostles', that is, the Baptismal Creed, free from the additions of the
+first five centuries, I might indeed say the whole truth), &mdash; had but
+brought it back to the great original end and purpose of historical
+Christianity, and of the Church visible, as its exponent, not as a
+<i>hortus siccus</i> of past revelations, &mdash; but an ever enlarging inclosed
+<i>area</i> of the opportunity of individual conversion to, and reception of,
+the spirit of truth! Then, instead of using this one truth to inspire a
+despair of all truth, a reckless scepticism within, and a boundless
+compliance without, he would have directed the believer to seek for
+light where there was a certainty of finding it, as far as it was
+profitable for him, that is, as far as it actually was light for him.
+The visible Church would be a walled Academy, a pleasure garden, in
+which the intrants having presented their <i>symbolum portae</i>, or
+admission-contract, walk at large, each seeking private audience of the
+invisible teacher, &mdash; alone now, now in groups, &mdash; meditating or
+conversing, &mdash; gladly listening to some elder disciple, through whom (as
+ascertained by his intelligibility to me) I feel that the common Master
+is speaking to me, &mdash; or lovingly communing with a class-fellow, who, I
+have discovered, has received the same lesson from the inward teaching
+with myself, &mdash; while the only public concerns in which all, as a common
+weal, exercised control and vigilance over each, are order, peace,
+mutual courtesy and reverence, kindness, charity, love, and the fealty
+and devotion of all and each to the common Master and Benefactor!<br>
+<br>
+<br>
+<i>Ib.</i> s. viii. p. 124.<br>
+<br>
+It is characteristic of the man and the age, Taylor's high-strained
+reverential epithets to the names of the Fathers, and as rare and naked
+mention of Luther, Melancthon, Calvin &mdash; the least of whom was not
+inferior to St. Augustin, and worth a brigade of the Cyprians,
+Firmilians, and the like. And observe, always <i>Saint</i> Cyprian!<br>
+<br>
+<br>
+<i>Ib.</i> s. xii. p. 128-9.<br>
+<br>
+Gibbon's enumeration of the causes, not miraculous, of the spread of
+Christianity during the first three centuries is far from complete.
+This, however, is not the greatest defect of this celebrated chapter.
+The proportions of importance are not truly assigned; nay, the most
+effective causes are only not omitted &mdash; mentioned, indeed, but <i>quasi
+in transitu</i>, not developed or distinctly brought out: for example,
+the zealous despotism of the Cæsars, with the consequent exclusion of
+men of all ranks from the great interests of the public weal, otherwise
+than as servile instruments; in short, the direct contrary of that state
+and character of men's minds, feelings, hopes and fancies, which
+elections, Parliaments, Parliamentary reports, and newspapers produce in
+England; and this extinction of patriotism aided by the melting down of
+states and nations in the one vast yet heterogeneous Empire; &mdash; the number
+and variety of the parts acting only to make each insignificant in its
+own eyes, and yet sufficient to preclude all living interest in the
+peculiar institutions and religious forms of Rome; which beginning in a
+petty district, had, no less than the Greek republics, its mythology and
+<img src="images/CG18.gif" width="81" height="28" alt="Greek: thraeskeia"> intimately connected with localities and local
+events. The mere habit of staring or laughing at nine religions must
+necessarily end in laughing at the tenth, that is, the religion of the
+man's own birth-place. The first of these causes, that is, the
+detachment of all love and hope from the things of the visible world,
+and from temporal objects not merely selfish, must have produced in
+thousands a tendency to, and a craving after, an internal religion,
+while the latter occasioned an absolute necessity of a mundane as
+opposed to a national or local religion. I am far from denying or
+doubting the influence of the excellence of the Christian faith in the
+propagation of the Christian Church or the power of its evidences; but
+still I am persuaded that the necessity of some religion, and the
+untenable nature and obsolete superannuated character of all the others,
+occasioned the conversion of the largest though not the worthiest part
+of the new-made Christians. Here, though exploded in physics, we have
+recourse to the <i>horror vacui</i> as an efficient cause. This view of the
+subject can offend or startle those only who, in their passion for
+wonderment, virtually exclude the agency of Providence from any share in
+the realizing of its own benignant scheme; as if the disposition of
+events by which the whole world of human history, from north and south,
+east and west, directed their march to one central point, the
+establishment of Christendom, were not the most stupendous of miracles!
+It is a yet sadder consideration, that the same men who can find God's
+presence and agency only in sensuous miracles, wholly misconceive the
+characteristic purpose and proper objects of historic Christianity and
+of the outward and visible Church, of which historic Christianity is the
+ground and the indispensable condition; but this is a subject delicate
+and dangerous, at all events requiring a less scanty space than the
+margins of these honestly printed pages.<br>
+<br>
+<br>
+<i>Ib.</i> s. iv. p. 133.
+
+  <blockquote>The death of Ananias and Sapphira, and the blindness of Elymas the
+  sorcerer, amount not to this, for they were miraculous inflictions.</blockquote>
+
+One great difficulty respecting, not the historic truth (of which there
+can be no rational doubt), but the miraculous nature, of the sudden
+deaths of Ananias and Sapphira is derived from the measure which gave
+occasion to it, namely, the sale of their property by the new converts
+of Palestine, in order to establish that community of goods, which,
+according to a Rabbinical tradition, existed before the Deluge, and was
+to be restored by the children of Seth (one of the names which the
+Jewish Christians assumed) before the coming of the Son of Man. Now this
+was a very gross and carnal, not to say fanatical, misunderstanding of
+our Lord's words, and had the effect of reducing the Churches of the
+Circumcision to beggary, and of making them an unnecessary burthen on
+the new Churches in Greece and elsewhere. See Rhenferd as to this.<br>
+<br>
+The fact of Elymas, however, concludes the miraculous nature of the
+deaths of Ananias and Sapphira, which, taken of themselves, would indeed
+have always been supposed, but could scarcely have been proved, the
+result of a miraculous or superhuman power. There are for me, I
+confess, great difficulties in this incident, especially when it is
+compared with our Lord's reply to the Apostles' proposal of calling down
+fire from heaven. <i>The Son of Man is not come to destroy</i>, &amp;c. At all
+events it is a subject that demands and deserves deep consideration.<br>
+<br>
+<br>
+<i>Ib.</i> s. i. p. 141.
+
+  <blockquote>The religion of Jesus Christ is <i>the form of sound doctrine and
+  wholesome words</i>, which is set down in Scripture indefinitely,
+  actually conveyed to us by plain places, and separated as for the
+  question of necessary or not necessary by the Symbol of the Apostles.</blockquote>
+
+I cannot refrain from again expressing my surprise at the frequency and
+the undoubting positiveness of this assertion in so great a scholar, so
+profound a Patrician, as Jeremy Taylor was. He appears <i>bona fide</i> to
+have believed the absurd fable of this Creed having been a pic-nic to
+which each of the twelve Apostles contributed his <i>symbolum</i>. Had Jeremy
+Taylor taken it for granted so completely and at so early an age, that
+he read without attending to the various passages in the Fathers and
+ecclesiastical historians, which shew the gradual formation of this
+Creed? It is certainly possible, and I see no other solution of the
+problem.<br>
+<br>
+<br>
+<i>Ib.</i> s. ix. p. 153.<br>
+<br>
+<i>Judge not, that ye be not judged</i>. The dread of these words is, I fear,
+more influential on my spirit than either the duty of charity or my
+sense of Taylor's high merits, in enabling me to struggle against the
+strong inclination to pass the sentence of dishonesty on the reasoning
+in this paragraph. Had I met the passage in Richard Baxter or in Bishop
+Hall, it would have made no such unfavourable impression. But Taylor was
+so acute a logician, and had made himself so completely master of the
+subject, that it is hard to conceive him blind to sophistry so glaring.
+I am myself friendly to Infant Baptism, but for that reason feel more
+impatience of any unfairness in its defenders.<br>
+<br><br>
+
+<i>Ib.</i> Ad. iii. and xiii. p. 178.
+
+  <blockquote>But then, that God is not as much before hand with Christian as with
+  Jewish infants is a thing which can never be believed by them who
+  understand that in the Gospel God opened all his treasures of mercies,
+  and unsealed the fountain itself; whereas, before, he poured forth
+  only rivulets of mercy and comfort.</blockquote>
+
+This is mere sophistry; and I doubt whether Taylor himself believed it a
+sufficient reply to his own argument. There is no doubt that the primary
+purpose of Circumcision was to peculiarize the Jews by an indelible
+visible sign; and it was as necessary that Jewish infants should be
+known to be Jews as Jewish men. Then humanity and mere safety determined
+that the bloody rite should be performed in earliest infancy, as soon as
+the babe might be supposed to have gotten over the fever of his birth.
+This is clear; for women had no correspondent rite, but the same result
+was obtained by the various severe laws concerning their marriage with
+aliens and other actions.<br>
+<br>
+<br>
+<i>Ib.</i> p. 180.
+
+ <blockquote> And as those persons who could not be circumcised (I mean the
+  females), yet were baptized, as is notorious in the Jews' books and
+  story.</blockquote>
+
+Yes, but by no command of God, but only their own fancies.<br>
+<br>
+<br>
+<i>Ib.</i> Ad. iv. p. 181.
+
+  <blockquote><i>Whosoever shall not receive the kingdom of God as a little child,
+  shall not enter therein</i>: receive it as a little child receives it,
+  that is, with innocence, and without any let or hinderance.</blockquote>
+
+Is it not evident that Christ here converted negatives into positives?
+As a babe is without malice negatively, so you must be positively and by
+actuation, that is, full of love and meekness; as the babe is
+unresisting, so must you be docile, and so on.<br>
+<br>
+<br>
+<i>Ib.</i> Ad. v.<br>
+<br>
+And yet, notwithstanding this terrible paragraph, Taylor believed that
+infants were not a whit the worse off for not being baptized. Strange
+contradiction! They are born in sin, and Baptism is the only way of
+deliverance; and yet it is not. For the infant is <i>de se</i> of the kingdom
+of heaven. Christ blessed them, not in order to make them so, but
+because they already were so. So that this argument seems more than all
+others demonstrative for the Anabaptist, and to prove that Baptism
+derives all its force if it be celestial magic, or all its meaning if it
+be only a sacrament and symbol, from the presumption of actual sin in
+the person baptized.<br>
+<br>
+<br>
+<i>Ib.</i> Ad. xv. p. 186.
+
+  <blockquote>And he that hath without difference commanded that all nations should
+  be baptized, hath without difference commanded all sorts of persons.</blockquote>
+
+<a name="fr62">Even</a> so our Lord commanded all men to repent, did he therefore include
+babes of a month old<a href="#f62"><sup>8</sup></a>? Yes, when they became capable of repentance.
+And even so babes are included in the general command of Baptism, that
+is, as soon as they are baptizable. But Baptism supposed both repentance
+and a promise; babes are not capable of either, and therefore not of
+Baptism. For the physical element was surely only the sign and seal of a
+promise by a counter promise and covenant. The rite of Circumcision is
+wholly inapplicable; for there a covenant was between Abraham and God,
+not between God and the infant. "Do so and so to all your male children,
+and I will favor them. Mark them before the world as a peculiar and
+separate race, and I will then consider them as my chosen people." But
+Baptism is personal, and the baptized a subject not an object; not a
+thing, but a person; that is, having reason, or actually and not merely
+potentially. Besides, Jeremy Taylor was too sound a student of Erasmus
+and Grotius not to know the danger of screwing up St. Paul's
+accommodations of Jewish rites, meant doubtless as inducements of
+rhetoric and innocent compliances with innocent and invincible
+prejudices, into articles of faith. The conclusions are always true; but
+all the arguments are not and were never intended to be reducible into
+syllogisms demonstrative.<br>
+<br>
+<br>
+<i>Ib.</i> Ad. xviii. p. 191.
+
+  <blockquote>But let us hear the answer. First, it is said, that Baptism and the
+  Spirit signify the same thing; for by water is meant the effect of the
+  Spirit.</blockquote>
+
+By the 'effect,' the Anabaptist clearly means the <i>causa causans</i>,
+the 'act of the Spirit.' As well might Taylor say that a thought is not
+thinking, because it is the effect of thinking. Had Taylor been right,
+the water to be an apt sign ought to have been dirty water; for that
+would be the <i>res effecta</i>. But it is pure water, therefore <i>res
+agens</i>.<br>
+<br>
+<br>
+<i>Ib.</i> p. 192.
+
+  <blockquote>For it is certain and evident, that regeneration or new birth is here
+  enjoined to all as of absolute and indispensable necessity.</blockquote>
+
+
+Yet Taylor himself has denied it over and over again in his tracts on
+Original Sin; and how is it in harmony with the words of Christ &mdash; <i>Of
+such are the kingdom of heaven</i>? Are we not regenerated back to a
+state of spiritual infancy? Yet for such Anti-pædobaptists as hold the
+dogma of original guilt it is doubtless a fair argument; but Taylor
+ought not to have used it as certain and evident in itself, and not
+merely <i>ad hominem et per accidens</i>. As making a bow is in England
+the understood conventional mark or visible language of reverence, so in
+the East was Baptism the understood outward and visible mark of
+conversion and initiation. So much for the visible act: then for the
+particular meaning affixed to it by Christ. This was <img src="images/CG78.gif" width="86" height="30" alt="Greek: metánoia">
+an adoption of a new principle of action and consequent reform of
+conduct; a cleansing, but especially a cleansing away of the carnal film
+from the mind's eye. Hence the primitive Church called baptism <img src="images/CG79.gif" width="50" height="30" alt="Greek:
+ph_os"> light, and the Eucharist <img src="images/CG80.gif" width="50" height="30" alt="Greek: z_oàe,"> life. Baptism,
+therefore, was properly the sign, the <i>precursor</i>, or rather the
+first act, the <i>initium</i>, of that regeneration of which the whole
+spiritual life of a Christian is the complete process; the Eucharist
+indicating the means, namely, the continued assimilation of and to the
+Divine Humanity. Hence the Eucharist was called the continuation of the
+Incarnation.<br>
+<br>
+<br>
+Ib.
+
+ <blockquote> And yet it does not follow that they should all be baptized with the
+  Holy Ghost and with fire. But it is meant only that that glorious
+  effect should be to them a sign of Christ's eminency above him; they
+  should see from him a Baptism greater than that of John.</blockquote>
+
+This is exactly of a piece with that gloss of the Socinians in evasion
+of St. Paul's words concerning Christ's emptying himself of the form of
+God, and becoming a servant, which all the world of Christians had
+interpreted of the Incarnation. But no! it only referred to the miracle
+of his transfiguration!
+
+       <blockquote> &mdash;  &mdash; <i>credat Judæus Apella!<br>
+  Non ego.</i></blockquote>
+
+St. John could not mean this, unless he denied the distinct personality
+of the Holy Ghost. For it was the Holy Ghost that then descended <i>as
+the substitute of Christ</i>; nor does St. Luke even hint that it was
+understood to be a Baptism, even if we suppose the <i>tongues of
+fire</i> to be anything visual, and not as we say, Victory sate on his
+helmet like an eagle. The spirit of eloquence descended into them like a
+tongue of fire, and that they spoke different languages is, I conceive,
+no where said; but only that being rustic Galileans they yet spake a
+dialect intelligible to all the Jews from the most different provinces.
+For it is clear they were all Jews, and, as Jews, had doubtless a
+<i>lingua communis</i> which all understood when spoken, though persons
+of education only could speak it. Even so a German boor understands, but
+yet cannot talk in, High German, that is, the language of his Bible and
+Hymn-book. So it is with the Scotch of Aberdeen with regard to pure
+English. In short Taylor's arguments press on the Anabaptists, only as
+far as the Anabaptists baptize at all; they are in fact attacks on
+Baptism; and it would only follow from them that the Baptist is more
+rational than the Pædobaptist, but that the Quaker is more consistent
+than either. To pull off your hat is in Europe a mark of respect. What,
+if a parent in his last will should command his children and posterity
+to pull off their hats to their superiors, &mdash; and in course of time these
+children or descendants emigrated to China, or some place, where the
+same ceremony either meant nothing, or an insult. Should we not laugh at
+them if they did not interpret the words into, Pay reverence to your
+superiors. Even so Baptism was the Jewish custom, and natural to those
+countries; but with us it would be a more significant rite if applied as
+penance for excess of zeal and acts of bigotry, especially as
+sprinkling.<br>
+<br>
+<br>
+<i>Ib.</i> p. 196.
+
+  <blockquote>But farther yet I demand, can infants receive Christ in the Eucharist?</blockquote>
+
+Surely the wafer and the tea-spoonful of wine might be swallowed by an
+infant, as well as water be sprinkled upon him. But if the former is not
+the Eucharist because without faith and repentance, so cannot the
+latter, it would seem, be Baptism. For they are declared equal adjuncts
+of both Sacraments. The argument therefore is a mere <i>petitio
+principii sub lite</i>.<br>
+<br>
+<br>
+<i>Ib.</i> Ad. ix. p. 197.
+
+  <blockquote>The promise of the Holy Ghost is made to all, to us and to our
+  children: and if the Holy Ghost belongs to them, then Baptism belongs
+  to them also.</blockquote>
+
+If this be not rank enthusiasm I know not what is. The Spirit is
+promised to them, first, as protection and providence, and as internal
+operation when those faculties are developed, in and by which the Spirit
+co-operates. Can Taylor shew an instance in Scripture in which the Holy
+Spirit is said to operate simply, and without the co-operation of the
+subject?<br>
+<br>
+<br>
+<i>Ib.</i> Ad. xix. p. 199.
+
+  <blockquote>And when the boys in the street sang Hosanna to the Son of David, our
+  blessed Lord said that if they had held their peace, the stones of the
+  street would have cried out Hosanna.</blockquote>
+
+By the same argument I could defend the sprinkling of mules and asses
+with holy water, as is done yearly at Rome on St. Antony's day, I
+believe. For they are capable of health and sickness, of restiveness and
+of good temper, and these are all emanations from their Creator. Besides
+in the great form of Baptism the words are not <img src="images/CG81.gif" width="124" height="30" alt="Greek: en onómati,"> but
+<img src="images/CG82.gif" width="131" height="28" alt="Greek: eis tò onoma,"> and many learned men have shewn that they may
+mean 'into the power or influence' of the Father, the Son, and the
+Spirit. But spiritual influences suppose capability in act of receiving
+them; and we must either pretend to believe that the soul of the babe,
+that is, his consciousness, is acted on without his consciousness, or
+that the instrumental cause is antecedent by years to its effect, which
+would be a conjunction disjunctive with a vengeance. Again, Baptism is
+nothing except as followed by the Spirit; but it is irrational to say,
+that the Spirit acts on the mere potentialities of an infant. For
+wherein is the Spirit, as used in Scripture in appropriation to
+Christians, different from God's universal providence and goodness, but
+that the latter like the sun may shine on the wicked and on the good, on
+the passive and on those who by exercise increase its effect; whereas
+the former always implies a co-operant subject, that is, a developed
+reason. When God gave his Spirit miraculously to the young child,
+Daniel, he at the same time miraculously hastened the development of his
+understanding.<br>
+<br>
+<br>
+<i>Ib.</i> Ad. xxviii. p. 205.
+
+  <blockquote>But we see also that although Christ required faith of them who came
+  to be healed, yet when any were brought, or came in behalf of others,
+  he only required faith of them who came, and their faith did benefit
+  to others....<br>
+<br>
+  But this instance is so certain a reproof of this objection of theirs,
+  which is their principal, which is their all, that it is a wonder to
+  me they should not all be convinced at the reading and observing of
+  it.</blockquote>
+
+So far from certainty, I find no strength at all in this reproof.
+Doubtless Christ at a believer's request might heal his child's or his
+servant's bodily sickness; for this was an act of power, requiring only
+an object. But is it any where said, that at a believer's request he
+gave the Spirit and the graces of faith to an unbeliever without any
+mental act, or moral co-operation of the latter? This would have been a
+proof indeed; but Taylor's instance is a mere <i>ad aliud</i>.<br>
+<br>
+<br>
+<i>Ib.</i> Ad. xxxi. p. 207.
+
+  <blockquote>And although there are some effects of the Holy Spirit which require
+  natural capacities to be their foundation; yet those are the <img src="images/CG83.gif" width="130" height="30" alt="Greek:
+  energáemata"> or powers of working: but the <img src="images/CG84.gif" width="105" height="30" alt="Greek: charísmata"> and the
+  inheritance and the title to the promises require nothing on our part,
+  but that we can receive them.</blockquote>
+
+The Bishop flutters about and about, but never fairly answers the
+question, What does Baptism do? The Baptist says it attests forgiveness
+of sins, as the reward of faith and repentance. This is intelligible;
+but as to the <img src="images/CG84.gif" width="105" height="30" alt="Greek: charísmata"> &mdash; the children of believers, if so
+taught and educated, are surely entitled to the promises; and what
+analogy is there in this to any one act of power and gift of powers
+mentioned as <img src="images/CG84.gif" width="105" height="30" alt="Greek: charísmata"> when the word is really used in
+contradistinction from <img src="images/CG83.gif" width="130" height="30" alt="Greek: energáemata"> Baptism is spoken of many
+times by St. Paul properly as well as metaphorically, and in the former
+sense it is never described as a <img src="images/CG85.gif" width="84" height="30" alt="Greek: chárisma"> on a passive
+recipient, while in the latter sense it always respects an <img src="images/CG86.gif" width="88" height="29" alt="Greek: enérgaema"> of the Spirit of God, and a <img src="images/CG87.gif" width="106" height="30" alt="Greek: synérgaema"> in the spirit
+of the recipient. All that Taylor can make out is, that Baptism effects
+a potentiality in a potentiality, or a chalking of chalk to make white
+white.<br>
+<br>
+<br>
+<i>Ib.</i> p. 210.
+
+  <blockquote>And if it be questioned by wise men whether the want of it do not
+  occasion their eternal loss, and it is not questioned whether Baptism
+  does them any hurt or no, then certainly to baptize them is the surer
+  way without all peradventure.</blockquote>
+
+Now this is the strongest argument of all against Infant Baptism, and
+that which alone weighed at one time with me, namely, that it supposes
+and most certainly encourages a belief concerning God, the most
+blasphemous and intolerable; and no human wit can express this more
+forcibly and affectingly than Taylor himself has done in his Letter to a
+Lady on Original Sin. It is too plain to be denied that the belief of
+the strict necessity of Infant Baptism, and the absolute universality of
+the practice did not commence till the dogma of original guilt had begun
+to despotize in the Church: while that remained uncertain and sporadic,
+Infant Baptism was so too; some did it, many did not. <a name="fr63">But</a> as soon as
+Original Sin in the sense of actual guilt became the popular creed, then
+all did it<a href="#f63"><sup>9</sup></a>.<br>
+<br>
+<br>
+<i>Ib.</i> s. xvi. p. 224.
+
+  <blockquote>And although they have done violence to all philosophy and the reason
+  of man, and undone and cancelled the principles of two or three
+  sciences, to bring in this article; yet they have a divine revelation,
+  whose literal and grammatical sense, if that sense were intended,
+  would warrant them to do violence to all the sciences in the circle.
+  And indeed that Transubstantiation is openly and violently against
+  natural reason is no argument to make them disbelieve it, who believe
+  the mystery of the Trinity in all those niceties of explication which
+  are in the School (and which now-a-days pass for the doctrine of the
+  Church), with as much violence to the principles of natural and
+  supernatural philosophy as can be imagined to be in the point of
+  Transubstantiation.</blockquote>
+
+This is one of the many passages in Taylor's works which lead me to
+think that his private opinions were favorable to Socinianism. Observe,
+to the views of Socinus, not to modern Unitarianism, as taught by
+Priestley and Belsham. And doubtless Socinianism would much more easily
+bear a doubt, whether the difference between it and the orthodox faith
+was not more in words than in the things meant, than the Arian
+hypothesis. A mere conceptualist, at least, might plausibly ask whether
+either party, the Athanasian or the Socinian, had a sufficiently
+distinct conception of what the one meant by the hypostatical union of
+the Divine Logos with the man Jesus; or the other of his plenary, total,
+perpetual, and continuous inspiration, to have any well-grounded
+assurance, that they do not mean the same thing.<br>
+<br>
+Moreover, no one knew better than Jeremy Taylor that this apparent soar
+of the hooded falcon, faith, to the very empyrean of bibliolatry
+amounted in fact to a truism of which the following syllogism is a fair
+illustration. All stones are men: all men think: <i>ergo</i>, all stones
+think. The <i>major</i> is taken for granted, the minor no one denies; and
+then the conclusion is good logic, though a very foolish untruth. Or, if
+an oval were demonstrated by Euclid to be a circle, it would be a
+circle; and if it were a demonstrable circle, it would be a circle,
+though the strait lines drawable from the centre to the circumference
+are unequal. If we were quite certain that an omniscient Being,
+incapable of deceiving, or being deceived, had assured us that 5 X 5 = 6
+X 3, and that the two sides of a certain triangle were together less
+than the third, then we should be warranted in setting at nought the
+science of arithmetic and geometry. On another occasion, as when it was
+the good Bishop's object to expose the impudent assertions of the Romish
+Church since the eleventh century, he would have been the first to have
+replied by a counter syllogism.<br>
+<br>
+If we are quite certain that any writing pretending to divine origin
+contains gross contradictions to demonstrable truths <i>in eodem
+genere</i>, or commands that outrage the clearest principles of right
+and wrong; then we may be equally certain that the pretence is a
+blasphemous falsehood, inasmuch as the compatibility of a document with
+the conclusions of self-evident reason, and with the laws of conscience,
+is a condition <i>a priori</i> of any evidence adequate to the proof of
+its having been revealed by God.<br>
+<br>
+<br>
+This principle is clearly laid down both by Moses and by St. Paul. If a
+man pretended to be a prophet, he was to predict some definite event
+that should take place at some definite time, at no unreasonable
+distance: and if it were not fulfilled, he was to be punished as an
+impostor. <a name="fr64">But</a> if he accompanied his prophecy with any doctrine
+subversive of the exclusive Deity and adorability of the one God of
+heaven and earth, or any seduction to a breach of God's commandments, he
+was to be put to death at once, all other proof of his guilt and
+imposture being superfluous.<a href="#f64"><sup>10</sup></a> So St. Paul. If any man preach another
+Gospel, though he should work all miracles, though he had the appearance
+and evinced the superhuman powers of an angel from heaven &mdash; he was at
+once, in contempt of all imaginable sensuous miracles, to be holden
+accursed.<a href="#f65"><sup>11</sup></a><br>
+<br>
+<br>
+<i>Ib.</i> s. xviii. p. 225.
+
+  <blockquote>And now for any danger to men's persons for suffering such a doctrine,
+  this I shall say, that if they who do it are not formally guilty of
+  idolatry, there is no danger that they whom they persuade to it,
+  should be guilty ... When they believe it to be no idolatry, then
+  their so believing it is sufficient security from that crime, which
+  hath so great a tincture and residency in the will, that from thence
+  only it hath its being criminal.</blockquote>
+
+
+Will not this argument justify all idolaters? For surely they believe
+themselves worshippers either of the Supreme Being under a permitted
+form, or of some son of God (as Apollo) to whom he has delegated such
+and such powers. If this be the case, there is no such crime as
+idolatry: yet the second commandment expressly makes the worshipping of
+God in or before a visual image of him not only idolatry, but the most
+hateful species of it. Now do they not worship God in the visible form
+of bread, and prostrate themselves before pictures of the Trinity? Are
+we so mad as to suppose that the pious heathens thought the statue of
+Jupiter, Jove himself? No; and yet these heathens were idolaters. But
+there was no such being as Jupiter. No! Was there no King of Kings and
+Lord of Lords; and does the name Jove instead of Jehovah (perhaps the
+same word too) make the difference? Were Marcus Antoninus and Epictetus
+idolaters?<br>
+<br>
+<p><a href="#ip2">index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10f">Unum Necessarium; or the Doctrine and Practice of Repentance</a></h4>
+<br>
+<ol type="1">
+<li>The first great divines among the Reformers, Luther, Calvin, and
+their compeers and successors, had thrown the darkness of storms on an
+awful fact of human nature, which in itself had only the darkness of
+negations. What was certain, but incomprehensible, they rendered
+contradictory and absurd by a vain attempt at explication. It was a
+fundamental fact, and of course could not be comprehended; for to
+comprehend, and thence to explain, is the same as to perceive, and
+thence to point out, a something before the given fact, and Standing to
+it in the relation of cause to effect. Thus they perverted original sin
+into hereditary guilt, and made God act in the spirit of the cruellest
+laws of jealous governments towards their enemies, upon the principle of
+treason in the blood. This was brought in to explain their own
+explanation of God's ways, and then too often God's alleged way in this
+case was adduced to justify the cruel state law of treason in the blood.</li>
+
+<li>In process of time, good men and of active minds were shocked at
+this; but, instead of passing back to the incomprehensible fact, with a
+vault over the unhappy idol forged for its comprehension, they
+identified the two in name; and while in truth their arguments applied
+only to a false theory, they rejected the fact for the sake of the
+mis-solution, and fell into far worse errors. For the mistaken theorist
+had built upon a foundation, though but a superstructure of chaff and
+straw; but the opponents built on nothing. Aghast at the superstructure,
+these latter ran away from that which is the sole foundation of all
+human religion.</li>
+
+<li>Then came the persecutions of the Arminians in Holland; then the
+struggle in England against the Arminian Laud and all his
+party &mdash; terrible persecutors in their turn of the Calvinists and
+systematic divines; then the Civil War and the persecutions of the
+Church by the Puritans in their turn; and just in this state of heated
+feelings did Taylor write these Works, which contain dogmas subversive
+of true Christian faith, namely, his <i>Unum Necessarium</i>, or
+Doctrine and Practice of Repentance, which reduces the cross of Christ
+to nothing, especially in the seventh chapter of the same, and the after
+defences of it in his Letters on Original Sin to a Lady, and to the
+Bishop of Rochester; and the Liberty of Prophesying, which, putting
+toleration on a false ground, has left no ground at all for right or
+wrong in matters of Christian faith.</li>
+</ol><br>
+<br>
+In the marginal notes, which I have written in these several treatises
+on Repentance, I appear to myself to have demonstrated that Taylor's
+system has no one advantage over the Lutheran in respect of God's
+attributes; that it is <i>bona fide</i> Pelagianism (though he denies
+it; for let him define that grace which Pelagius would not accept,
+because incompatible with free will and merit, and profess his belief in
+it thus defined, and every one of his arguments against absolute decrees
+tell against himself); and lastly, that its inevitable logical
+consequences are Socinianism and <i>quæ sequuntur</i>. In Tillotson the
+face of Arminianism looked out fuller, and Christianity is represented
+as a mere arbitrary contrivance of God, yet one without reason. Let not
+the surpassing eloquence of Taylor dazzle you, nor his scholastic
+retiary versatility of logic illaqueate your good sense. Above all do
+not dwell too much on the apparent absurdity or horror of the dogma he
+opposes, but examine what he puts in its place, and receive candidly the
+few hints which I have admarginated for your assistance, being in the
+love of truth and of Christ,<br>
+<br>
+Your Brother.<br>
+<br>
+<br>
+I have omitted one remark, probably from over fullness of intention to
+have inserted it.
+<ol type="1">
+<li>The good man and eloquent expresses his conjectural belief that, if
+Adam had not fallen, Christ would still have been necessary, though not
+perhaps by Incarnation. Now, in the first place, this is only a play
+thought of himself, and Scotus, and perhaps two or three others in the
+Schools; no article of faith or of general presumption; consequently it
+has little serious effect even on the guessers themselves. In the next
+place, if it were granted, yet it would be a necessity wholly <i>ex
+parte Dei</i>, not at all <i>ex parte Hominis</i>: &mdash; for what does it
+amount to but this &mdash; that God having destined a creature for two states,
+the earthly rational, and the heavenly spiritual, and having chosen to
+give him, in the first instance, faculties sufficient only for the first
+state, must afterwards superinduce those sufficient for the second
+state, or else God would at once and the same time destine and not
+destine. This therefore is a mere fancy, a theory, but not a binding
+religion; no covenant. </li>
+
+<li>But the Incarnation, even after the fall of Adam, he clearly makes to
+be specifically of no necessity. It was only not to take away peevishly
+the estate of grace from the poor innocent children, because of the
+father, &mdash; according to the good Bishop, a poor ignorant, who before he
+ate the apple of knowledge did not know what right and wrong was; and
+Christ's Incarnation would have been no more necessary then than it was
+before, according to Taylor's belief. Here again the Incarnation is
+wholly a contrivance <i>ex parte Dei</i>, and no way resulting from any
+default of man.</li>
+
+<li>Consequently Taylor neither saw nor admitted any <i>a priori</i>
+necessity of the Incarnation from the nature of man, and which, being
+felt by man in his own nature, is itself the greatest of proofs for the
+admission of it, and the strongest pre-disposing cause of the admission
+of all proof positive. Not having this, he was to seek <i>ab extra</i>
+for proofs in facts, in historical evidence in the world of sense. The
+same causes produce the same effects. Hence Grotius, Taylor, and Baxter
+(then, as appears in his <i>Life</i>, in a state of uneasy doubt), were the
+first three writers of evidences of the Christian religion, such as have
+been since followed up by hundreds, &mdash; nine-tenths of them Socinians or
+Semi-Socinians, and which, taking head and tail, I call the
+Grotio-Paleyan way.</li>
+
+<li>Hence the good man was ever craving for some morsel out of the
+almsbasket of all external events, in order to prove to himself his own
+immortality; and, with grief and shame I tell it, became evidence and
+authority in Irish stories of ghosts, and apparitions, and witches. Let
+those who are astonished refer to Glanville on Witches, and they will be
+more astonished still. The fact now stated at once explains and
+justifies my anxiety in detecting the errors of this great and excellent
+genius at their fountain head, &mdash; the question of Original Sin: for how
+important must that error be which ended in bringing Bishop Jeremy
+Taylor forward as an examiner, judge, and witness in an Irish apparition
+case!</li>
+</ol><br>
+<br>
+<i>Ib.</i> s. xxxviii. p. 278.
+
+ <blockquote> Although God exacts not an impossible law under eternal and
+  insufferable pains, yet he imposes great holiness in unlimited and
+  indefinite measures, with a design to give excellent proportions of
+  reward answerable to the greatness of our endeavour. Hell is not the
+  end of them that fail in the greatest measures of perfection; but
+  great degrees of heaven shall be their portion who do all that they
+  can always, and offend in the fewest instances.</blockquote>
+
+It is not to be denied that one if not more of the parables appears to
+sanction this, but the same parables would by consequence seem to favour
+a state of Purgatory. From John, Paul, and the philosophy of the
+doctrine, I should gather a different faith, and find a sanction for
+this too in one of the parables, namely, that of the labourer at the
+eleventh hour. Heaven, bliss, union with God through Christ, do not seem
+to me comparative terms, or conceptions susceptible of degree. But it is
+a difficult question. The first Fathers of the Reformation, and the
+early Fathers of the primitive Church, present different systems, and in
+a very different spirit.<br>
+<br>
+<br>
+<i>Ib.</i> p. 324-328.
+
+  <blockquote>Descriptions of repentance taken from the Holy Scriptures.</blockquote>
+
+This is a beautiful collection of texts. Still the pious but unconverted
+Jew (a Moses Mendelsohn, for instance), has a right to ask, What then
+did Christ teach or do, such and of such additional moment as to be
+rightfully entitled the founder of a new law, instead of being, like
+Isaiah and others, an enforcer and explainer of the old? If
+Christianity, or the <i>opus operans</i> of Redemption, was synchronous with
+the Fall of man, then the same answer must be returned to the passages
+here given from the Old Testament as to those from the New; namely, that
+Sanctification is the result of Redemption, not its efficient cause or
+previous condition. Assuredly <img src="images/CG88.gif" width="112" height="30" alt="Greek: metanóaesis"> and Sanctification
+differ only as the plant and the growth or growing of the plant. But the
+words of the Apostle (it will be said) are exhortative and dehortative.
+Doubtless! and so would be the words of a wise physician addressed to a
+convalescent. Would this prove that the patient's revalescence had been
+independent of the medicines given him? The texts are addressed to the
+free will, and therefore concerning possible objects of free will. No
+doubt! Should that process, the end and virtue of which is to free the
+will, destroy the free will? But I cannot make it out to my
+understanding, how the two are compatible. &mdash; Answer; the spirit knows the
+things of the spirit. Here lies the sole true ground of
+Latitudinarianism, Arminian, or Socinian; and this is the sole and
+sufficient confutation; <i>spiritualia spiritus cognoscit</i>. Would you
+understand with your ears instead of hearing with your understanding?
+Now, as the ears to the understanding, so is the understanding to the
+spirit. This Plato knew; and art thou a master in Israel, and knowest it
+not?<br>
+<br>
+<br>
+<i>Ib.</i> p. 330.
+
+  <blockquote><i>Who hath trodden under foot the Son of God, and hath counted the
+  blood of the covenant, wherewith he was sanctified, an unholy thing,
+  and hath done despite unto the Spirit of grace.</i></blockquote>
+
+By this passage we must interpret the words "sin wilfully," in reference
+to an unpardonable sin, in the preceding sentence.
+
+ <blockquote> Of the moral capacity of sinful habits.</blockquote>
+
+
+<i>Ib.</i> s. ii. p. 432.
+
+Probably from the holiness of his own life, Taylor has but just
+fluttered about a bad habit, not fully described it. He has omitted, or
+rather described contradictorily, the case of those with whom the
+objections to sin are all strengthened, the dismal consequences more
+glaring and always present to them as an avenging fury, the sin loathed,
+detested, hated; and yet, spite of all this, nay, the more for all this,
+perpetrated. Both lust and intemperance would furnish too many instances
+of these most miserable victims.<br>
+<br>
+<br>
+<i>Ib.</i> s. xxxix. p. 456.
+
+  <blockquote>For every vicious habit being radicated in the will, and being a
+  strong love, inclination and adhesion to sin, unless the natural being
+  of this love be taken off, the enmity against God remains.</blockquote>
+
+But the most important question is as to those vicious habits in which
+there is no love to sin, but only a dread and recoiling from intolerable
+pain, as in the case of the miserable drunkard! I trust that these
+epileptic agonies are rather the punishments than the augumenters of his
+guilt. The annihilation of the wicked is a fearful thought, yet it would
+solve many difficulties both in natural religion and in Scripture. And
+Taylor in his Arminian dread of Calvinism is always too shy of this
+"grace of God:" he never denies, yet never admits, it any separate
+operancy <i>per se</i>. And this, I fancy, is the true distinction of
+Arminianisrn and Calvinism in their moral effects. Arminianism is cruel
+to individuals, for fear of damaging the race by false hopes and
+improper confidences; while Calvinism is horrible for the race, but full
+of consolation to the suffering individual.<br>
+<br>
+The next section is, taken together, one of the many instances that
+confirm my opinion that Calvinism (Archbishop Leighton's for example),
+compared with Taylor's Arminianism, is as the lamb in the wolf's skin to
+the wolf in the lamb's skin: the one is cruel in the phrases, the other
+in the doctrine.<br>
+<br>
+<br>
+<i>Ib.</i> s. lvi. p. 469.
+
+  <blockquote>But if a single act of contrition cannot procure pardon of sins that
+  are habitual, then a wicked man that returns not till it be too late
+  to root out vicious habits, must despair of salvation. I answer, &amp;c.</blockquote>
+
+Would not Taylor's purposes have been sufficiently attained by pressing
+the contrast between attrition and contrition with faith, and the utter
+improbability that the latter (which alone can be efficient), shall be
+vouchsafed to a sinner who has continued in his sins in the flattery of
+a death-bed repentance; a blasphemy that seems too near that against the
+Holy Ghost? My objection to Taylor is, that he seems to reduce the death
+of Christ almost to a cypher; a contrivance rather to reconcile the
+attributes of God, than an act of infinite love to save sinners. But the
+truth is, that this is the peccant part of Arminianism, and Tillotson is
+yet more open than Taylor. Forbid me, common goodness, that I should
+think Tillotson conscious of Socinianism! but that his tenets involved
+it, I more than suspect. See his Discourses on Transubstantiation, and
+those near it in the same volume.<br>
+<br><br>
+
+<i>Ib.</i> lxiv. p. 478.
+
+  <blockquote>Now there is no peradventure, but new-converted persons, heathens
+  newly giving up their names to Christ and being baptized, if they die
+  in an hour, and were baptized half an hour after they believe in
+  Christ, are heirs of salvation.</blockquote>
+
+
+This granted, I should little doubt of confuting all the foregoing, as
+far as I object to it. I would rather be <i>durus pater infantum</i>,
+like Austin, than <i>durus pater ægrotantium</i>. Taylor considers all
+Christians who are so called.<br>
+<br>
+<br>
+<i>Ib.</i> s. lxvi. p. 481.<br>
+<br>
+All this paragraph is as just as it is fine and lively, but far from
+confirming Taylor's doctrine. The case is as between one individual and
+a general rule. I know God's mercy and Christ's merits; but whether your
+heart has true faith in them, I cannot know. <i>Be it unto thee
+according to thy faith</i>, said Christ: so should his ministers say.
+All these passages, however, are utterly irreconcilable with the Roman
+doctrine, that the priest's absolution is operant, and not simply
+declarative. As to the decisions of Paulinus and Asterius, it is to be
+feared that they had the mortmain bequests and compensations in view
+more than the words of St. Paul, or the manifest purposes of redemption
+by faith. Yea, Taylor himself has his <i>redime peccata eleemosynis</i>.<br>
+<br>
+By the by, I know of few subjects that have been more handled and less
+rationally treated than this of alms-giving. Every thing a rich man
+purchases beyond absolute necessaries, ought to be purchased in the
+spirit of alms, that is, as the most truly beneficial way of disparsing
+that wealth, of which he is the steward, not owner.<br>
+<br>
+<br>
+Ib.
+
+  <blockquote>St. Paul taught us this secret, that sins are properly made habitual
+  upon the stock of impunity. <i>Sin taking occasion by the law wrought in
+  me all concupiscence</i>; <img src="images/CG89.gif" width="184" height="30" alt="Greek: aphormàen labousa"> 'apprehending
+  impunity,' <img src="images/CG90.gif" width="169" height="30" alt="Greek: dià taes entolaes"> 'by occasion of the
+  commandment,' that is, so expressed and established as it was; because
+  in the commandment forbidding to lust or covet, there was no penalty
+  annexed or threatened in the sanction or in the explication. Murder
+  was death, and so was adultery and rebellion. Theft was punished
+  severely too; and so other things in their proportion; but the desires
+  God left under a bare restraint, and affixed no penalty in the law.
+  Now sin, that is, men that had a mind to sin, taking occasion hence,
+  &amp;c.</blockquote>
+
+This is a very ingenious and very plausible exposition of St. Paul's
+words; but surely, surely, it is not the right one. I find both the
+meaning and the truth of the Apostle's words in the vividness and
+consequently attractive and ad-(or in-)sorbent power given to an image
+or thought by the sense of its danger, by the consciousness of its being
+forbidden, &mdash; which, in an unregenerate and unassisted will, struggling
+with, or even exciting, the ever ready inclination of corrupted nature,
+produces a perplexity and confusion which again increase the person's
+susceptibility of the soliciting image or fancy so intensified. Guilt
+and despair add a stimulus and sting to lust. See Iago in Shakspeare.<br>
+<br>
+<br>
+<i>Ib.</i> s. xi. p. 500.
+
+  It was not well with thee when thou didst first enter into the suburbs
+  of hell by single actions of sin, &amp;c.
+
+Aye! this is excellent indeed, and worthy of a guardian angel of the
+Church. When Jeremy Taylor escapes from the Mononomian Romaism, which
+netted him in his too eager recoil from the Antinomian boar, brought
+forth and foddered (as he imagined) in Calvin's stye; when from this
+wiry net he escapes into the devotional and the dietetic, as into a
+green meadow-land, with springs, and rivulets, and sheltering groves,
+where he leads his flock like a shepherd; &mdash; then it is that he is most
+himself, &mdash; then only he is all himself, the whole Jeremy Taylor; or if
+there be one other subject graced by the same total heautophany, it is
+in the pouring forth of his profound common sense on the ways and
+weaknesses of men and conflicting sects, as for instance, in the
+admirable birth, parentage, growth, and consummation of a religious
+controversy in his <i>Dissuasive from Popery</i>.<br>
+<br>
+<br>
+<i>Ib.</i> s. xiii. p. 502.
+
+  <blockquote>Let every old man that repents of the sins of his evil life be very
+  diligent in the search of the particulars; that by drawing them into a
+  heap, and spreading them before his eyes, he may be mightily ashamed
+  at their number and burthen.</blockquote>
+
+
+I dare not condemn, but I am doubtful of this as a universal rule. If
+there be a true hatred of sin, the precious time and the spiritual
+<i>nisus</i> will, I think, be more profitably employed in enkindling
+meditation on holiness, and thirstings after the mind of Christ.<br>
+<br>
+<br>
+<i>Ib.</i> ss. xxxi-xxxv. pp..517, 518.<br>
+<br>
+Scarce a word in all this but for form's sake concerning the merits and
+sacrifice of the Incarnate God! Surely Luther would not have given this
+advice to a dying penitent, but have directed him rather to employ his
+little time in agony of prayer to Christ, or in earnest meditations on
+the astounding mystery of his death. In Taylor man is to do every thing.<br>
+<br>
+<br>
+Vol. IX. s. xi. p. 5.
+
+  <blockquote>For God was so exasperated with mankind, that being angry he would
+  still continue that punishment even to the lesser sins and sinners,
+  which he only had first threatened to Adam; and so Adam brought it
+  upon them.</blockquote>
+
+And such a phrase as this used by a man in a refutation of Original Sin,
+on the ground of its incompatibility with God's attributes!
+"Exasperated" with those whom Taylor declares to have been innocent and
+most unfortunate, the two things that most conciliate love and pity!<br>
+<br><br>
+
+<i>Ib.</i> p. 6.<br>
+<br>
+If the sequel of the paragraph, comparing God to David in one of his
+worst actions, be not blasphemy, the reason is that the good man meant
+it not as such. <i>In facto est, sed non</i> in agents.<br>
+<br>
+<br>
+<i>Ib.</i> ss. xvi. xvii. pp. 8, 9.
+
+  <blockquote>For the further explication of which it is observable that the word
+  'sinner' and 'sin' in Scripture is used for any person, that hath a
+  fault or a legal impurky, a debt, a vitiosity, defect, or imposition,
+  &amp;c.</blockquote>
+
+
+These facts, instead of explaining away Original Sin, are
+unintelligible, nay, absurd and immoral, except as shadows, types, and
+symbols of it, and of the Redemption from it. Observe, too, that Taylor
+never dares explain what he means by "Adam was mortal of himself and we
+are mortal from him:" he did not dare affirm that soul and body are
+alike material and perishable, even as the lute and the potentiality of
+music in the lute. And yet if he believed the contrary, then, in his
+construction of the doctrine of Original Sin, what has Christ done? St.
+John died in the same sense as Abel died: and in the sense of the Church
+of England neither died, but only slept in the Lord.<br>
+<br>
+This same system forced Taylor into the same error which Warburton
+afterwards dressed up with such trappings and trammels of erudition, in
+direct contempt of the plain meaning of the Church's article; and he
+takes it for granted, in many places, that the Jews under Moses knew
+only of temporal life and the death of the body. Lastly, he greatly
+degrades the mind of man by causelessly representing death as an evil in
+itself, which, if it be considered as a crisis, or phenomenal change,
+incident to a progressive being, ought as little to be thought so, as
+the casting of the caterpillar's skin to make room for the wings of the
+butterfly. It is the unveiling of the Psyche.<br>
+<br>
+I do not affirm this as an article of Christian faith; but I say that no
+candid writer ought to hide himself in double meanings. Either he should
+have used the term 'death' (<i>ex Adamo</i>) as loss of body, or as
+change of mode of being and of its circumstances; and again this latter
+as either evil for all, or as evil or good according to the moral habits
+of each individual.<br>
+<br>
+Observe, however, once for all, that I do not pretend to account for
+Original Sin. I declare it to be an unaccountable fact. How can we
+explain a <i>species</i>, when we are wholly in the dark as to the
+<i>genus</i>? Now guilt itself, as well as all other immediate facts of
+free will, is absolutely inexplicable; of course original guilt. If we
+will perversely confound the intelligible with the sensible world,
+misapply the logic appropriate to <i>phænomena</i> and the categories, or
+forms, which are empty except as substantialized in facts of experience,
+in order to use them as the Procrustes' bed of faith respecting noumena:
+if in short, we will strive to understand that of which we can only know
+<img src="images/CG91a.gif" width="40" height="30" alt="Greek: hoti estì"><img src="images/CG91b.gif" width="46" height="30" alt="see previous image"> we may and must make as wild work with reason, will,
+conscience, guilt, and virtue, as with Original Sin and Redemption. On
+every subject first ask, Is it among the <img src="images/CG92.gif" width="83" height="30" alt="Greek: aisthaetà"> or the
+<img src="images/CG93.gif" width="82" height="30" alt="Greek: noúmena">?<br>
+<br><br>
+
+<i>Ib.</i> s. xxiii. p. 12.
+
+  <blockquote>It could not make us heirs of damnation. This I shall the less need to
+  insist upon, because, of itself, it seems so horrid to impute to the
+  goodness and justice of God to be author of so great calamity to
+  innocents, &amp;c.</blockquote>
+
+Never was there a more hazardous way of reasoning, or rather of placing
+human ignorance in the judgment seat over God's wisdom. The whole might
+be closely parodied in support of Atheism: rather, this is but a
+paraphrase of the old atheistic arguments. Either God could not, or
+would not, prevent the moral and physical evils of the universe,
+including the everlasting anguish of myriads of millions: therefore he
+is either not all-powerful or not all-good: but a being deficient in
+power or goodness is not God: &mdash; <i>Ergo, &amp;c.</i><br>
+<br>
+<br>
+<i>Ib.</i> s. xxv. p. 13.
+
+  <blockquote>I deny not but all persons naturally are so, that they cannot arrive
+  at heaven; but unless some other principle be put into them, or some
+  great grace done for them, must for ever stand separate from seeing
+  the face of God.</blockquote>
+
+But this is but accidentally occasioned by the sin of Adam. Just so
+might I say, that without the great grace of air done for them no living
+beings could live. If it mean more, pray where was the grace in creating
+a being, who without an especial grace must pass into utter misery? If
+Taylor reply; but the grace was added in Christ: why so say the
+Calvinists. According to Taylor there is no fall of man; but only an act
+and punishment of a man, which punishment consisted in his living in the
+kitchen garden, instead of the flower garden and orchard: and Cain was
+as likely to have murdered Abel before, as after, the eating of the
+forbidden fruit. But the very name of the fruit confutes Taylor. Adam
+altered his nature by it. Cain did not. What Adam did, I doubt not, we
+all do. Time is not with things of spirit.<br>
+<br>
+<br>
+<i>Ib.</i> s. xxvii. p. 14.
+
+ <blockquote> Is hell so easy a pain, or are the souls of children of so cheap, so
+  contemptible a price, that God should so easily throw them into hell?</blockquote>
+
+This is an argument against the <i>sine qua non</i> of Baptism, not
+against Original Sin.<br>
+<br>
+<br>
+<i>Ib.</i> s. lxvii. p. 49.
+
+  <blockquote>Origen said enough to be mistaken in the question. <img src="images/CG94a.gif" width="71" height="30" alt="Greek: Hharà tò
+  Adàm koinàe pánt_on esti. Kaì tà katà taes gynaikòs, ouk esti kath aes
+  ou légetai."><img src="images/CG94b.gif" width="633" height="30" alt="see previous image"><img src="images/CG94c.gif" width="182" height="30" alt="see previous image"> 'Adam's curse is common to all. And there is not a woman
+  on earth, to whom may not be said those things which were spoken to
+  this woman.'</blockquote>
+
+Origen's words ought to have prevented all mistake, for he plainly
+enough overthrows the phantom of hereditary guilt; and as to guilt from
+a corruption of nature, it is just such guilt as the carnivorous
+appetites of a weaned lion, or the instinct of a brood of ducklings to
+run to water. What then is it? It is an evil, and therefore seated in
+the will; common to all men, the beginning of which no man can determine
+in himself or in others. How comes this? It is a mystery, as the will
+itself. Deeds are in time and space, therefore have a beginning. Pure
+action, that is, the will, is a <i>noumenon</i>, and irreferable to
+time. Thus Origen calls it neither hereditary nor original, but
+universal sin. The curse of Adam is common to all men, because what Adam
+did, we all do: and thus of Eve. You may substitute any woman in her
+place, and the same words apply. This is the true solution of this
+unfortunate question. The <img src="images/CG95.gif" width="158" height="30" alt="Greek: pr_oton pseudos"> is in the dividing
+the will from the acts of the will. The will is <i>ego-agens</i>.<br>
+<br>
+<br>
+<i>Ib.</i> s. lxxxii. p. 52.<br>
+<br>
+This paragraph, though very characteristic of the Author, is fitter for
+a comedy than for a grave discourse. It puts one in mind of the
+play &mdash; "More sacks in the mill! Heap, boys, heap!"<br>
+<br>
+<br>
+<i>Ib.</i> s. lxxxiv. p. 56.
+
+  <blockquote><i>Præposterum est</i> (said Paulus the lawyer) <i>ante nos locupletes dici
+  quam acquisiverimus</i>. We cannot be said to lose what we never had; and
+  our fathers' goods were not to descend upon us, unless they were his
+  at his death.</blockquote>
+
+Take away from me the knowledge that he was my father, dear Bishop, and
+this will be true. But as it stands, the whole is, "says Paulus the
+Lawyer;" and, "Well said, Lawyer!" say I.<br>
+<br>
+<br>
+<i>Ib.</i> p. 57.
+
+  <blockquote>Which though it was natural, yet from Adam it began to be a curse;
+  just as the motion of a serpent upon his belly, which was concreated
+  with him, yet upon this story was changed into a malediction and an
+  evil adjunct.</blockquote>
+
+How? I should really like to understand this.<br>
+<br>
+<br>
+<i>Ib.</i> ch. vii. p. 73 <i>in initio</i>.<br>
+<br>
+In this most eloquent treatise we may detect sundry logical lapses,
+sometimes in the statement, sometimes in the instances, and once or
+twice in the conclusions. But the main and pervading error lies in the
+treatment of the subject <i>in genere</i> by the forms and rules of
+conceptual logic; which deriving all its material from the senses, and
+borrowing its forms from the sense <img src="images/CG96.gif" width="169" height="30" alt="Greek: aisthaesis katharà"> or
+intuitive faculty, is necessarily inapplicable to spiritual mysteries,
+the very definition or contra-distinguishing character of which is that
+they transcend the sense, and therefore the understanding, the faculty,
+as Archbishop Leighton and Immanuel Kant excellently define it, which
+judges according to sense. <a name="fr66">In</a> the <i>Aids to Reflection</i>,<a href="#f66"><sup>12</sup></a> I have shewn
+that the proper function of the understanding or mediate faculty is to
+collect individual or sensible concretes into kinds and sorts (<i>genera
+et species</i>) by means of their common characters (<i>notæ
+communes</i>); and to fix and distinguish these conceptions (that is,
+generalized perceptions) by words. Words are the only immediate objects
+of the understanding. Spiritual verities, or truths of reason
+<i>respective ad realia</i>, and herein distinguished from the merely
+formal, or so called universal truths, are differenced from the
+conceptions of the understanding by the immediatcy of the knowledge, and
+from the immediate truths of sense, &mdash; that is, from both pure and mixed
+intuitions, &mdash; by not being sensible, that is, not representable by
+figure, measurement or weight; nor connected with any affection of our
+sensibility, such as color, taste, odors, and the like. And such
+knowledges we, when we speak correctly, name ideas.<br>
+<br>
+Now Original Sin, that is, sin that has its origin in itself, or in the
+will of the sinner, but yet in a state or condition of the will not
+peculiar to the individual agent, but common to the human race, is an
+idea: and one diagnostic or contra-distinguishing mark appertaining to
+all ideas, is, that they are not adequately expressible by words. An
+idea can only be expressed (more correctly suggested) by two
+contradictory positions; as for example; the soul is all in every
+part; &mdash; nature is a sphere, the centre of which is everywhere, and its
+circumference no where, and the like.<br>
+<br>
+Hence many of Bishop Taylor's objections, grounded on his expositions of
+the doctrine, prove nothing more than that the doctrine concerns an
+idea. But besides this, Taylor everywhere assumes the consequences of
+Original Sin as superinduced on a pre-existing nature, in no essential
+respect differing from our present nature; &mdash; for instance, on a material
+body, with its inherent appetites and its passivity to material
+agents; &mdash; in short, on an animal nature in man. But this very nature, as
+the antagonist of the spirit or supernatural principle in man, is in
+fact the Original Sin, &mdash; the product of the will indivisible from the act
+producing it; just as in pure geometry the mental construction is
+indivisible from the constructive act of the intuitive faculty. Original
+Sin, as the product, is a fact concerning which we know by the light of
+the idea itself, that it must originate in a self-determination of a
+will. That which we do not know is how it originates, and this we cannot
+explain; first, from the necessity of the subject, namely, the will; and
+secondly, because it is an idea, and all ideas are inconceivable. It is
+an idea, because it is not a conception.<br>
+<br>
+<br>
+<i>Ib.</i> s. ii. p. 74, 75.
+
+  <blockquote>And they are injurious to Christ, who think that from Adam we might
+  have inherited immortality. Christ was the giver and preacher of it;
+  <i>he brought life and immortality to light through the gospel</i>. It
+  is a singular benefit given by God to mankind through Jesus Christ.</blockquote>
+
+And none inherit it but those who are born of Christ; <i>ergo</i>, bad
+men and infidels are not immortal. Immortality is one thing, a happy
+immortality another. St. Paul meant the latter: Taylor either the
+former, or his words have no meaning at all; for no man ever thought or
+dreamed that we inherited heaven from Adam, but that as sons of Adam,
+that is, as men, we have souls that do not perish with the body. I often
+suspect that Taylor, in <i>abditis fidei</i> <img src="images/CG97.gif" width="107" height="30" alt="Greek: es_oterikaes">
+inclined to the belief that there is no other immortality but heaven,
+and that hell is a <i>pæna damni negativa, haud privativa</i>. I own
+myself strongly inclined to it; &mdash; but so many texts against it! I am
+confident that the doctrine would be a far stronger motive than the
+present; for no man will believe eternal misery of himself, but millions
+would admit, that if they did not amend their lives they would be
+undeserving of living for ever.<br>
+<br>
+<br>
+<i>Ib.</i> s. vi. p. 77.
+
+  <blockquote><img src="images/CG98.gif" width="514" height="60" alt="Greek: es_oterikaes"></blockquote>
+
+"Lest the tumultuous crowd throw the reason within us over bridge into
+the gulf of sin." What a vivid figure! It is enough to make any man set
+to work to read Chrysostom.<br>
+<br>
+<br>
+Ib.
+
+ <blockquote>  &mdash;  &mdash; <i>peccantes mente sub una.</i></blockquote>
+
+Note Prudentius's use of <i>mente sub una</i> for 'in one person.'<br>
+<br>
+<br>
+<i>Ib.</i> p. 78.
+
+  <blockquote>For even now we see, by a sad experience, that the afflicted and the
+  miserable are not only apt to anger and envy, but have many more
+  desires and more weaknesses, and consequently more aptnesses to sin in
+  many instances than those who are less troubled. And this is that
+  which was said by Arnobius; <i>proni ad culpas, et ad libidinis varios
+  appetitos vitio sumus infirmitatis ingenitæ</i>.</blockquote>
+
+No. Arnobius never said so good and wise a thing in his lifetime. His
+quoted words have no such profound meaning.<br>
+<br>
+<br>
+<i>Ib.</i> s. vii. p. 78.
+
+  <blockquote>That which remained was a reasonable soul, fitted for the actions of
+  life and reason, but not of anything that was supernatural.</blockquote>
+
+What Taylor calls reason I call understanding, and give the name reason
+to that which Taylor would have called spirit.<br>
+<br>
+<br>
+<i>Ib.</i> s. xii. p. 84.
+
+<blockquote>And all that evil which is upon us, being not by any positive
+  infliction, but by privative, or the taking away gifts, and blessings,
+  and graces from us, which God, not having promised to give, was
+  neither naturally, nor by covenant, obliged to give, &mdash; it is certain he
+  could not be obliged to continue that to the sons of a sinning father,
+  which to an innocent father he was not obliged to give.</blockquote>
+
+Oh! certainly not, if hell were not attached to acts and omissions,
+which without these very graces it is morally impossible for men to
+avoid. Why will not Taylor speak out?<br>
+<br>
+<br>
+<i>Ib.</i> s. xiv. p. 85.
+
+  <blockquote>The doctrine of the ancient Fathers was that free will remained in us
+  after the Fall.</blockquote>
+
+Yea! as the locomotive faculty in a man in a strait waistcoat. Neither
+St. Augustine nor Calvin denied the remanence of the will in the fallen
+spirit; but they, and Luther as well as they, objected to the flattering
+epithet 'free' will. In the only Scriptural sense, as concerning the
+unregenerate, it is implied in the word will, and in this sense,
+therefore, it is superfluous and tautologic; and, in any other sense, it
+is the fruit and final end of Redemption, &mdash; the glorious liberty of the
+Gospel.<br>
+<br>
+<br>
+<i>Ib.</i> s. xvi. p. 92.
+
+<blockquote>For my part I believe this only as certain, that nature alone cannot
+  bring them to heaven, and that Adam left us in a state in which we
+  could not hope for it.</blockquote>
+
+This is likewise my belief, and that man must have had a Christ, even if
+Adam had continued in Paradise &mdash; if indeed the history of Adam be not a
+<i>mythos</i>; as, but for passages in St. Paul, we should most of us
+believe; the serpent speaking, the names of the trees, and so on; and
+the whole account of the creation in the first chapter of Genesis seems
+to me clearly to say: &mdash; "The literal fact you could not comprehend if it
+were related to you; but you may conceive of it as if it had taken place
+thus and thus."<br>
+<br>
+<br>
+<i>Ib.</i> s. 1. p. 166.
+
+  <blockquote>That in some things our nature is cross to the divine commandment, is
+  not always imputable to us, because our natures were before the
+  commandment.</blockquote>
+
+This is what I most complain of in Jeremy Taylor's ethics; namely, that
+he constantly refers us to the deeds or <i>phenomena</i> in time, the
+effluents from the source, or like the <i>species</i> of Epicurus; while
+the corrupt nature is declared guiltless and irresponsible; and this too
+on the pretext that it was prior in time to the commandment, and
+therefore not against it. But time is no more predicable of eternal
+reason than of will; but not of will; for if a will be at all, it must
+be <i>ens spirituale</i>; and this is the first negative definition of
+spiritual &mdash; whatever having true being is not contemplable in the forms
+of time and space. Now the necessary consequence of Taylor's scheme is a
+conscience-worrying, casuistical, monkish work-holiness. Deeply do I
+feel the difficulty and danger that besets the opposite scheme; and
+never would I preach it, except under such provisos as would render it
+perfectly compatible with the positions previously established by Taylor
+in this chapter, s. xliv. p. 158. 'Lastly; the regenerate not only hath
+received the Spirit of God, but is wholly led by him,' &amp;c.<br>
+<br>
+<br>
+Ib.<br>
+<br>
+If this Treatise of Repentance contain Bishop Taylor's habitual and
+final convictions, I am persuaded that in some form or other he believed
+in a Purgatory. In fact, dreams and apparitions may have been the
+pretexts, and the immense addition of power and wealth which the belief
+entailed on the priesthood, may have been their motives for patronizing
+it; but the efficient cause of its reception by the churches is to be
+found in the preceding Judaic legality and monk-moral of the Church,
+according to which the fewer only could hope for the peace of heaven as
+their next immediate state. The holiness that sufficed for this would
+evince itself (it was believed) by the power of working miracles.<br>
+<br>
+<br>
+<i>Ib.</i> s. lii. p. 208.
+
+ <blockquote> <i>It shall not be pardoned in this world nor in the world to
+  come</i>; that is, neither to the Jews nor to the Gentiles. For
+  <i>sæculum hoc</i>, this world, in Scripture, is the period of the
+  Jews' synagogue, and <img src="images/CG99.gif" width="119" height="30" alt="Greek: mellon aion"> the world to come, is taken
+  for the Gospel, or the age of the Messias, frequently among the Jews.</blockquote>
+
+This is, I think, a great and grievous mistake. The Rabbis of best name
+divide into two or three periods, the difference being wholly in the
+words; for the dividers by three meant the same as those by two. <br>
+<br>
+The
+first was the <i>dies expectationis</i>, or <i>hoc sæculum,</i> <img src="images/CG100.gif" width="169" height="30" alt="Greek:
+en touto kairo">: the second <i>dies Messiæ</i>, the time of the
+Messiah, that is, the <i>millenium</i>: the third the <i>sæculum
+futurum</i>, or future state, which last was absolutely spiritual and
+celestial. <br>
+<br>
+But many Rabbis made the <i>dies Messiæ</i> part, that is,
+the consummation of this world, the conclusive Sabbath of the great
+week, in which they supposed the duration of the earth or world of the
+senses to be comprised; but all agreed that the <i>dies</i>, or thousand
+years, of the Messiah was a transitional state, during which the elect
+were gradually defecated of body, and ripened for the final or spiritual
+state. <br>
+<br>
+During the <i>millenium</i> the will of God will be done on
+earth, no less, though in a lower glory, than it will be done hereafter
+in heaven. <br>
+<br>
+Now it is to be carefully observed that the Jewish doctors or
+Rabbis (all such at least as remained unconverted) had no conception or
+belief of a suffering Messiah, or of a period after the birth of the
+Messiah, previous to the kingdom, and of course included in the time of
+expectation. <br>
+<br>
+The appearance of the Messiah and his assumption of the
+throne of David were to be contemporaneous. The Christian doctrine of a
+suffering Messiah, or of Christ as the high priest and intercessor, has
+of course introduced a modification of the Jewish scheme. <br>
+<br>
+But though
+there is a seeming discrepance in different texts in the first three
+Gospels, yet the Lord's Prayer appears to determine the question in
+favour of the elder and present Rabbinical belief; that is, it does not
+date the <i>dies Messiae,</i> or kingdom of the Lord, from his
+Incarnation, but from a second coming in power and glory, and hence we
+are taught to pray for it as an event yet future. <br>
+<br>
+Nay, our Lord himself
+repeatedly speaks of the Son of Man in the third person, as yet to come.
+Assuredly our Lord ascended the throne and became a King on his final
+departure from his disciples. But it was the throne of his Father, and
+he an invisible King, the sovereign Providence to whom all power was
+committed. <br>
+<br>
+And this celestial kingdom cannot be identified with that
+under which the divine will will be done on earth as it is in heaven;
+that is, when on this earth the Church militant shall be one in holiness
+with the triumphant Church. <br>
+<br>
+The difficulties, I confess, are great; and
+for those who believe the first Gospel (and this in its present state)
+to have been composed by the Apostle Matthew, or at worst to be a
+literal and faithful translation from a Hebrew (Syro-Chaldaic) Gospel
+written by him, and who furthermore contend for its having been word by
+word dictated by an infallible Spirit, the necessary duty of reconciling
+the different passages in the first Gospel with each other, and with
+others in St. Luke's, is, <i>me saltern judice</i>, a most Herculean
+one. <br>
+<br>
+The most consistent and rational scheme is, I am persuaded, that
+which is adopted in the Apocalypse. The new creation, commencing with
+our Lord's resurrection, and measured as the creation of this world
+(<i>hujus sæculi</i>, <img src="images/CG101.gif" width="152" height="30" alt="Greek: toutou ai_onos">) was by the doctors of the
+Jewish church &mdash; namely, as a week &mdash; divided into two principal
+epochs, &mdash; the six sevenths or working days, during which the Gospel was
+gradually to be preached in all the world, and the number of the elect
+filled up, &mdash; and the seventh, the Sabbath of the Messiah, or the kingdom
+of Christ on earth in a new Jerusalem. <br>
+<br>
+But as the Jewish doctors made
+the day (or one thousand years) of Messiah, a part, because the
+consummation, of this world, <img src="images/CG102.gif" width="271" height="32" alt="Greek: toutou aionos toutou kairou"> so
+the first Christians reversely made the kingdom commence on the first
+(symbolical) day of the sacred week, the last or seventh day of which
+was to be the complete and glorious manifestation of this kingdom. If
+any one contends that the kingdom of the Son of Man, and the re-descent
+of our Lord with his angels in the clouds, are to be interpreted
+spiritually, <br>
+<br>
+I have no objection; only you cannot pretend that this was
+the interpretation of the disciples. It may be the right, but it was not
+the Apostolic belief.<br>
+<br>
+<br>
+<i>Ib.</i> s. 1. p. 257.
+
+  <blockquote>For this was giving them pardon, by virtue of those words of Christ,
+  <i>Whose sins ye remit, they are remitted;</i> that is, if ye, who are
+  the stewards of my family, shall admit any one to the kingdom of
+  Christ on earth, they shall be admitted to the participation of
+  Christ's kingdom in heaven; and what ye bind here shall be bound
+  there; that is, if they be unworthy to partake of Christ here, they
+  shall be accounted unworthy to partake of Christ hereafter.</blockquote>
+
+Then without such a gift of reading the hearts of men, as priests do not
+now pretend to, this text means almost nothing. A wicked shall not, but
+a good man shall, be admitted to heaven; for if you have with good
+reason rejected any one here, I will reject him hereafter, amounts to no
+more than the rejection or admission of men according to their moral
+fitness or unfitness, the truth or unsoundness of their faith and
+repentance. I rather think that the promise, like the miraculous insight
+which it implies, was given to the Apostles and first disciples
+exclusively, and that it referred almost wholly to the admission of
+professed converts to the Church of Christ.<br>
+<br>
+<br>
+<i>In fine</i>. <br>
+<br>
+I have written but few marginal notes to this long Treatise, for the
+whole is to my feeling and apprehension so Romish, so anti-Pauline, so
+unctionless, that it makes my very heart as dry as the desert sands,
+when I read it. <a name="fr67">Instead</a> of partial animadversions, I prescribe the
+chapter on the Law and the Gospel, in Luther's <i>Table Talk</i>, as the
+general antidote.<a href="#f67"><sup>13</sup></a><br>
+<br>
+<p><a href="#ip2">index p. 2</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10g">Vindication of the Glory of the Divine Attributes</a></h4>
+<br>
+<i>Ib.</i> Obj. iv. p. 346.
+
+  <blockquote>But if Original Sin be not a sin properly, why are children baptized?
+  And what benefit comes to them by Baptism? I answer, as much as they
+  need, and are capable of.</blockquote>
+
+The eloquent man has plucked just prickles enough out of the dogma of
+Original Sin to make a thick and ample crown of thorns for his
+opponents; and yet left enough to tear his own clothes off his back, and
+pierce through the leather jerkin of his closeliest wrought logic. In
+this answer to this objection he reminds me of the renowned squire, who
+first scratched out his eyes in a quickset hedge, and then leaped back
+and scratched them in again. So Jeremy Taylor first pulls out the very
+eyes of the doctrine, leaves it blind and blank, and then leaps back
+into it and scratches them in again, but with a most opulent squint that
+looks a hundred ways at once, and no one can tell which it really looks
+at.<br>
+<br>
+<br>
+Ib.
+
+  <blockquote>By Baptism children are made partakers of the Holy Ghost and of the
+  grace of God; which I desire to be observed in opposition to the
+  Pelagian heresy, who did suppose nature to be so perfect, that the
+  grace of God was not necessary, and that by nature alone, they could
+  go to heaven; which because I affirm to be impossible, and that
+  Baptism is therefore necessary, because nature is insufficient and
+  Baptism is the great channel of grace, &amp;c.</blockquote>
+
+What then of the poor heathens, that is, of five-sixths of all mankind.
+Would more go to hell by nature alone? If so: where is God's justice in
+Taylor's plan more than in Calvin's?<br>
+<br>
+<br>
+<i>Ib.</i> Obj. v. p. 355.
+
+  <blockquote>Although I have shewn the great excess and abundance of grace by
+  Christ over the evil that did descend by Adam; yet the proportion and
+  comparison lies in the main emanation of death from one, and life from
+  the other.</blockquote>
+
+Does Jeremy Taylor then believe that the sentence of death on Adam and
+his sons extended to the soul; that death was to be absolute cessation
+of being! Scarcely I hope. But if bodily only, where is the difference
+between <i>ante</i> and <i>post Christum?</i><br>
+<br>
+<br>
+<i>Ib.</i> p. 356.
+
+  <blockquote>Not that God could be the author of a sin to any, but that he
+  appointed the evil which is the consequent of sin, to be upon their
+  heads who descended from the sinner.</blockquote>
+
+Rare justice! and this too in a tract written to rescue God's justice
+from the Supra- and Sub-lapsarians! How quickly would Taylor have
+detected in an adversary the absurd realization contained in this and
+the following passages of the abstract notion, sin, from the sinner: as
+if sin were any thing but a man sinning, or a man who has sinned! As
+well might a sin committed in Sirius or the planet Saturn justify the
+infliction of conflagration on the earth and hell-fire on all its
+rational inhabitants. Sin! the word sin! for abstracted from the sinner
+it is no more: and if not abstracted from him, it remains separate from
+all others.<br>
+<br>
+<br>
+<i>Ib.</i> p. 358.
+
+  <blockquote>The consequent of this discourse must needs at least be this; that it
+  is impossible that the greatest part of mankind should be left in the
+  eternal bonds of hell by Adam; for then quite contrary to the
+  discourse of the Apostle, there had been abundance of sin, but a
+  scarcity of grace.</blockquote>
+
+And yet Jeremy Taylor will not be called a Pelagian. Why? Because
+without grace superadded by Christ no man could be saved: that is, all
+men must go to hell, and this not for any sin, but from a calamity, the
+consequences of another man's sin, of which they were even ignorant. God
+would not condemn them the sons of Adam for sin, but only inflicted on
+them an evil, the necessary effect of which was that they should all
+troop to the devil! And this is Jeremy Taylor's defence of God's
+justice! The truth is Taylor was a Pelagian, believed that without
+Christ thousands, Jews and heathens, lived wisely and holily, and went
+to heaven; but this he did not dare say out, probably not even to
+himself; and hence it is that he flounders backward and forward, now
+upping and now downing.<br>
+<br>
+<a name="fr68">In</a> truth, this eloquent Treatise may be compared to a statue of Janus,
+with one face fixed on certain opponents, full of life and force, a
+witty scorn on the lip, a brow at once bright and weighty with
+satisfying reason: the other looking at the something instead of that
+which had been confuted, maimed, noseless, and weather-bitten into a
+sort of visionary confusion and indistinctness.<a href="#f68"><sup>14</sup></a> It looks like
+this &mdash; aye and very like that &mdash; but how like it is, too, such another
+thing!<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10h">An Answer To A Letter Written By The Right Rev. The Lord Bishop Of
+Rochester, Concerning The Chapter Of Original Sin, In The "Unum
+Necessarium."</a></h4>
+<br>
+<i>Ib.</i> p. 367.
+
+  <blockquote>And they who are born eunuchs should be less infected by Adam's
+  pollution, by having less of concupiscence in the great instance of
+  desires.</blockquote>
+
+The fact happens to be false: and then the vulgarity, most unworthy of
+our dear Jeremy Taylor, of taking the mode of the manifestation of the
+disobedience of the will to the reason, for the disobedience itself. St.
+James would have taught him that he who offendeth against one, offendeth
+against all; and that there is some truth in the Stoic paradox that all
+crimes are equal. Equal is indeed a false phrase; and therein consists
+the paradox, which in ninety-nine cases out of a hundred is the same as
+the falsehood. The truth is they are all the same in kind; but unequal
+in degree. They are all alike, though not equally, against the
+conscience.<br>
+<br>
+<br>
+<i>Ib.</i> p. 369.
+
+  <blockquote>So that there is no necessity of a third place; but it concludes only
+  that in the state of separation from God's presence there is great
+  variety of degrees and kinds of evil, and every one is not the
+  extreme.</blockquote>
+
+What is this? If hell be a state, and not a mere place, and a particular
+state, its meaning must in common sense be a state of the worst sort. If
+then there be a mere <i>pæna damni</i>, that is, the not being so blest
+as some others may be; this is a different state <i>in genere</i> from
+the <i>pæna sensus</i>: <i>ergo</i>, not hell; <i>ergo</i> rather a
+third state; or else heaven. For every angel must be in it, than whom
+another angel is happier; that is negatively damned, though positively
+very happy.<br>
+<br>
+<br>
+<i>Ib.</i> p. 370-1.
+
+<blockquote>Just so it is in infants: hell was not made for man, but for devils;
+  and therefore it must be something besides mere nature that can bear
+  any man thither: mere nature goes neither to heaven or hell.</blockquote>
+
+And how came the devils there? If it be hard to explain how Adam fell;
+how much more hard to solve how purely spiritual beings could fall? And
+nature! What? so much of nature, and no kind of attempt at a definition
+of the word? Pray what is nature?<br>
+<br>
+<br>
+<i>Ib.</i> p. 371.
+
+ <blockquote> I do not say that we, by that sin (original) deserved that death,
+  neither can death be properly a punishment of us, till we superadd
+  some evil of our own; yet Adam's sin deserved it, so that it was
+  justly left to fall upon us, we, as a consequent and punishment of his
+  sin, being reduced to our natural portion.</blockquote>
+
+How? What is this but flying to the old Supra-lapsarian blasphemy of a
+right of property in God over all his creatures, and destroying that
+sacred distinction between person and thing which is the light and the
+life of all law human and divine? Mercy on us! Is not agony, is not the
+stone, is not blindness, is not ignorance, are not headstrong, inherent,
+innate, and connate, passions driving us to sin when reason is least
+able to withhold us, &mdash; are not all these punishments, grievous
+punishments, and are they not inflicted on the innocent babe? <a name="fr69">Is</a> not
+this the result infused into the <i>milk not mingled</i> of St. Peter;<a href="#f69"><sup>15</sup></a> spotting the immaculate begotten, souring and curdling the
+innocence <i>without sin or malice</i>?<a href="#f70"><sup>16</sup></a> And if this be just, and
+compatible with God's goodness, why all this outcry against St. Austin
+and the Calvinists and the Lutherans, whose whole addition is a lame
+attempt to believe guilt, where they cannot find it, in order to justify
+a punishment which they do find?<br>
+<br>
+<br>
+<i>Ib.</i> p. 379.
+
+  <blockquote>But then for the evil of punishment, that may pass further than the
+  action. If it passes upon the innocent, it is not a punishment to
+  them, but an evil inflicted by right of dominion; but yet by reason of
+  the relation of the afflicted to him that sinned, to him it is a
+  punishment.</blockquote>
+
+Here the snake peeps out, and now takes its tail into its mouth. Right
+of dominion! Nonsense! Things are not objects of right or wrong. Power
+of dominion I understand, and right of judgment I understand; but right
+of dominion can have no immediate, but only a relative, sense. I have a
+right of dominion over this estate, that is, relatively to all other
+persons. But if there be a <i>jus dominandi</i> over rational and free
+agents, then why blame Calvin? For all attributes are then merged in
+blind power: and God and fate are the same:
+
+  <blockquote><img src="images/CG103.gif" width="365" height="30" alt="Greek: Zeùs kaì Moira kaì aeerophoitis Erinnús."></blockquote>
+
+Strange Trinity! God, Necessity, and the Devil. But Taylor's scheme has
+far worse consequences than Calvin's: for it makes the whole scheme of
+Redemption a theatrical scenery. Just restore our bodies and corporeal
+passions to a perfect <i>equilibrium</i> and fortunate instinct, and,
+there being no guilt or defect in the soul, the Son of God, the Logos,
+and Supreme Reason, might have remained unincarnate, uncrucified. In
+short, Socinianism is as inevitable a deduction from Taylor's scheme as
+Deism or Atheism is from Socinianism.<br>
+<br>
+<br>
+<i>In fine</i>.<br>
+<br>
+The whole of Taylor's confusion originated in this; &mdash; first, that he and
+his adversaries confound original with hereditary sin; but chiefly that
+neither he nor his adversaries had considered that guilt must be a
+<i>noumenon</i>; but that our images, remembrances, and consciousnesses
+of our actions are <i>phænomena</i>. Now the <i>phænomenon</i> is in
+time, and an effect: but the <i>noumenon</i> is not in time any more
+than it is in space. The guilt has been before we are even conscious of
+the action; therefore an original sin (that is, a sin universal and
+essential to man as man, and yet guilt, and yet choice, and yet amenable
+to punishment), may be at once true and yet in direct contradiction to
+all our reasonings derived from <i>phænomena</i>, that is, facts of time
+and space. But we ought not to apply the categories of appearance to the <img src="images/CG104.gif" width="127" height="30" alt="Greek: ontos onta"> of the intelligible or causative world. This (I
+should say of Original Sin) is mystery! We do not so properly believe
+it, as we know it. What is actual must be possible. But if we will
+confound actuals with reals, and apply the rules of the latter to cases
+of the former, we must blame ourselves for the clouds and darkness and
+storms of opposing winds, which the error will not fail to raise. By the
+same process an Atheist may demonstrate the contradictory nature of
+eternity, of a being at once infinite and of resistless causality, and
+yet intelligent. Jeremy Taylor additionally puzzled himself with Adam,
+instead of looking into the fact in himself.<br>
+<br>
+How came it that Taylor did not apply the same process to the congeneric
+question of the freedom of the will? In half a dozen syllogisms he must
+have gyved and hand-cuffed himself into blank necessity and mechanic
+motions. All hangs together. Deny Original Sin, and you will soon deny
+free will; &mdash; then virtue and vice; &mdash; and God becomes <i>Abracadabra</i>; a
+sound, nothing else.<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10i">Second Letter to the Bishop of Rochester</a></h4>
+<br>
+<i>Ib.</i> p. 390-1.
+
+  <blockquote>To this it is answered as you see, there is a double guilt; a guilt of
+  person, and of nature. That is taken away, this is not: for sacraments
+  are given to persons, not to natures.</blockquote>
+
+I need no other passage but this to convince me that Jeremy Taylor, the
+angle in which the two <i>apices</i> of logic and rhetoric meet,
+consummate in both, was yet no metaphysician. Learning, fancy,
+discursive intellect, <i>tria juncta in uno</i>, and of each enough to
+have alone immortalized a man, he had; but yet <img src="images/CG105.gif" width="187" height="30" alt="Greek:  ouden metà
+physin">. Images, conceptions, notions, such as leave him but one rival,
+Shakspeare, there were; but no ideas. Taylor was a Gassendist. O! that
+he had but meditated in the silence of his spirit on the mystery of an
+<i>I AM</i>! He would have seen that a person, <i>quoad</i> person, can
+have nothing common or generic; and that where this finds place, the
+person is corrupted by introsusception of a nature, which becomes evil
+thereby, and on this relation only is an evil nature. The nature itself,
+like all other works of God, is good, and so is the person in a yet
+higher sense of the word, good, like all offsprings of the Most High.
+But the combination is evil, and this not the work of God; and one of
+the main ends and results of the doctrine of Original Sin is to silence
+and confute the blasphemy that makes God the author of sin, without
+avoiding it by fleeing to the almost equal blasphemy against the
+conscience, that sin in the sense of guilt does not exist.<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10j">The Real Presence and Spiritual of Christ in the Blessed Sacrament,
+Proved Against the Doctrine of Transubstantiation.
+</a></h4>
+<br>
+Perhaps the most wonderful of all Taylor's works. He seems, if I may so
+say, to have transubstantiated his vast imagination and fancy into
+subtlety not to be evaded, acuteness to which nothing remains
+unpierceable, and indefatigable agility of argumentation. Add to these
+an exhaustive erudition, and that all these are employed in the service
+of reason and common sense; whereas in some of his Tracts he seems to
+wield all sorts of wisdom and wit in defence of all sorts of folly and
+stupidity. But these were <i>ad popellum</i>, and by virtue of the
+<i>falsitas dispensativa</i>, which he allowed himself.<br>
+<br>
+<br>
+Epist. dedicatory.
+
+  <blockquote>The question of transubstantiation.</blockquote>
+
+I have no doubt that if the Pythagorean bond had successfully
+established itself, and become a powerful secular hierarchy, there would
+have been no lack of furious partizans to assert, yea, and to damn and
+burn such as dared deny, that one was the same as two; two being two in
+the same sense as one is one; that consequently 2 + 2 = 2 and 1 + 1 = 4. But I
+should most vehemently doubt that this was the intention of Pythagoras,
+or the sense in which the mysterious dogma was understood by the
+thinking part of his disciples, who nevertheless were its professed
+believers. I should be prepared to find that the true import and purport
+of the article was no more than this; &mdash; that the one in order to its
+manifestation must appear in and as two; that the act of re-union was
+simultaneous with that of the self-production, (in the geometrical use
+of the word 'produce,' as when a point produces, or evolves, itself on
+each side into a bipolar line), and that the Triad is therefore the
+necessary form of the Monad.<br>
+<br>
+Even so is the dispute concerning Transubstantiation. I can easily
+believe that a thousand monks and friars would pretend, as Taylor says, to 'disbelieve their eyes and ears, and defy their own reason,'
+and to receive the dogma in the sense, or rather in the nonsense, here
+ascribed to it by him, namely, that the phenomenal bread and wine were
+the phenomenal flesh and blood. But I likewise know that the respectable
+Roman Catholic theologians state the article free from a contradiction
+in terms at least; namely, that in the consecrated elements the
+<i>noumena</i> of the phenomenal bread and wine are the same with that which
+was the <i>noumenon</i> of the phenomenal flesh and blood of Christ when on
+earth.<br>
+<br>
+Let <b>M</b> represent a slab or plane of mahogany, <br>
+and <i>m</i> its ordinary supporter or under-prop; and <br>
+let <b>S</b> represent a slab or plane of silver,<br>
+and <i>s</i> its supporter. <br><br>
+
+Now to affirm that <b>M</b> = <b>S</b> is a contradiction, <br>
+or that <i>m</i> = <i>s</i> <br><br>
+
+but it is no contradiction to say, that on certain occasions<br>
+(<b>S</b> having been removed) <br><br>
+
+<i>s</i> is substituted for <i>m</i> <br>
+and that what was <sup><b>M</b></sup>/<sub><i>m</i></sub> <br>
+is by the command of the common master changed into <sup><b>M</b></sup>/<sub><i>s</i></sub> <br><br>
+
+It may be false in fact, but it is not a self-contradiction in the<br>
+terms.<br><br>
+
+The mode in which <i>s</i> subsists in <sup><b>M</b></sup>/<sub><i>s</i></sub> may be inconceivable, <br>
+but not more so than the mode in which <i>m</i>  subsists in <sup><b>M</b></sup>/<sub><i>m</i></sub>, <br>
+or that in which <i>s</i> subsisted in <sup><b>S</b></sup>/<sub><i>s</i></sub><br>
+<br>
+<br>
+I honestly confess that I should confine my grounds of opposition to the
+article thus stated to its unnecessariness, to the want of sufficient
+proofs from Scripture that I am bound to believe or trouble my head with
+it. I am sure that Bishop Bull, who really did believe the Trinity,
+without either Tritheism or Sabellianism, could not consistently have
+used the argument of Taylor or of Tillotson in proof of the absurdity of
+Transubstantiation.<br>
+<br>
+<br>
+<i>Ib.</i> p. ccccxvi.
+
+  <blockquote>But for our dear afflicted mother, she is under the portion of a child
+  in the state of discipline, her government indeed hindered, but her
+  worshippings the same, the articles as true, and those of the church
+  of Rome as false as ever.</blockquote>
+
+O how much there is in these few words, &mdash; the sweet and comely
+sophistry, not of Taylor, but of human nature. Mother! child! state of
+discipline! government hindered! that is to say, in how many instances,
+scourgings hindered, dungeoning in dens foul as those of hell,
+mutilation of ears and noses, and flattering the King mad with
+assertions of his divine right to govern without a Parliament, hindered.
+The best apology for Laud, Sheldon, and their fellows will ever be that
+those whom they persecuted were as great persecutors as themselves, and
+much less excusable.<br>
+<br>
+<br>
+<i>Ib.</i> s. ii. p. 422.
+
+  <blockquote><i>In Synaxi Transubstantiationem sero definivit Ecclesia; diu satis
+  erat credere, sive sub pane consecrate, sive quocunque modo adesse
+  verum corpus Christi;</i> so said the great Erasmus.</blockquote>
+
+<i>Verum corpus,</i> that is, <i>res ipsissima,</i> or the thing in its
+actual self, opposed <img src="images/CG106.gif" width="138" height="30" alt="Greek: to phainomen_o">.<br>
+<br>
+<br>
+<i>Ib.</i> s. vi. p. 425.
+
+  <blockquote>Now that the spiritual is also a real presence, and that they are
+  hugely consistent, is easily credible to them that believe the gifts
+  of the Holy Ghost are real graces, and a spirit is a proper substance.</blockquote>
+
+But how the body of Christ, as opposed to his Spirit and to his Godhead,
+can be taken spiritually, <i>hic labor, hoc opus est.</i> Plotinus says,
+<img src="images/CG107.gif" width="205" height="30" alt="Greek: kai hae hylae as_ómatos"> ; so we must say here <img src="images/CG108a.gif" width="79" height="30" alt="Greek: kaì tò
+s_oma as_ómaton">.<br>
+<br>
+<br>
+<i>Ib.</i> s. vii. p. 426.
+
+  <blockquote>So we may say of the blessed Sacrament; Christ is more truly and
+  really present in spiritual presence than in corporal; in the heavenly
+  effect than in the natural being.</blockquote>
+
+But the presence of Christ is not in question, but the presence of
+Christ's body and blood. Now that Christ effected much for us by coming
+in the body, which could not or would not have been effected had he not
+assumed the body, we all, Socinians excepted, believe; but that his body
+effected it, other than as Christ in the body, where shall we find? how
+can we understand?<br>
+<br>
+<br>
+<i>Ib.</i> p. 427.
+
+  <blockquote>So when it is said, <i>Flesh and blood shall not inherit the kingdom
+  of God,</i> that is, corruption shall not inherit; and in the
+  resurrection, our bodies are said to be spiritual, that is, not in
+  substance, but in effect and operation.</blockquote>
+
+This is, in the first place, a wilful interpretation, and secondly, it
+is absurd; for what sort of flesh and blood would incorruptible flesh
+and blood be? As well might we speak of marble flesh and blood. But in
+Taylor's mind, as seen throughout, the logician was predominant over the
+philosopher, and the fancy outbustled the pure intuitive imagination. In
+the sense of St. Paul, as of Plato and all other dynamic philosophers,
+flesh and blood is <i>ipso facto</i> corruption, that is, the spirit of
+life in the mid or balancing state between fixation and reviviscence.
+<i>Who shall deliver me from the body of this death?</i> is a Hebraism
+for 'this death which the body is.' For matter itself is but <i>spiritus
+in coagulo,</i> and organized matter the coagulum in the act of being
+restored; it is then repotentiating. Stop its self-destruction as
+matter, and you stop its self-reproduction as a vital organ. In short,
+Taylor seems to fall into the very fault he reproves in Bellarmine, and
+with this additional evil, that his reasoning looks more like tricking
+or explaining away a mystery. For wherein does the Sacrament of the
+Eucharist differ from that of Baptism, nay, even of grace before meat,
+when performed fervently and in faith? Here too Christ is present in the
+hearts of the faithful by blessing and grace. I see at present no other
+way of interpreting the text so as not to make the Sacrament a mere
+arbitrary <i>memento,</i> but by an implied negative. In propriety, the
+word is confined to no portion of corporality in particular. "This (the
+bread and wine) are as truly my flesh and blood as the <i>phænomena</i>
+which you now behold and name as such."<br>
+<br>
+<br>
+<i>Ib.</i> s. ix. p. 429.<br>
+<br>
+From this paragraph I conclude, though not without some perplexity, that
+by 'the body and blood verily and indeed taken,' we are not to
+understand body and blood in their limited sense, as contradistinguished
+from the soul or Godhead of Christ, but as a <i>periphrasis</i> for
+Christ himself, or at least Christ's humanity. Taylor, however, has
+misconstrued Phavorinus' meaning though not his words. <i>Spiritualia
+eterna quoad spiritum.</i> But this is the very depth of the purified
+Platonic philosophy.<br>
+<br>
+<br>
+<i>Ib.</i> s. x. p. 430.
+
+  <blockquote>But because the words do perfectly declare our sense, and are owned
+  publicly in our doctrine and manner of speaking, it will be in vain to
+  object against us those words of the Fathers, which use the same
+  expressions: for if by virtue of those words 'really,'
+  'substantially,' 'corporally,' 'verily and indeed,' and 'Christ's body
+  and blood,' the Fathers shall be supposed to speak for
+  Transubstantiation, they may as well suppose it to be our doctrine
+  too; for we use the same words, and therefore those authorities must
+  signify nothing against us, unless these words can be proved in them
+  to signify more than our sense of them does import; and by this truth,
+  many, very many of their pretences are evacuated.</blockquote>
+
+A sophism, dearest Jeremy. We use the words because these early Fathers
+used them, and have forced our own definitions on them. But should we
+have chosen these words to express our opinion by, if there had been no
+controversy on the subject? But the Fathers chose and selected these
+words as the most obvious and natural.<br>
+<br>
+<br>
+<i>Ib.</i> s. xi. p. 431.
+
+ <blockquote> It is much insisted upou that it be inquired whether, when we say we
+  believe Christ's body to be really in the Sacrament, we mean 'that
+  body, that flesh, that was born of the Virgin Mary, that was
+  crucified, dead, and buried?' I answer, that I know none else that he
+  had or hath: there is but one body of Christ natural and glorified.</blockquote>
+
+This may be true, or at least intelligible, of Christ's humanity or
+personal identity as <img src="images/CG109.gif" width="109" height="30" alt="Greek: nóaeton ti">, but applied to the phenomenal
+flesh and blood, it is nonsense. For if every atom of the human frame be
+changed by succession in eleven or twelve years, the body born of the
+Virgin could not be the body crucified, much less the body crucified be
+the body glorified, spiritual and incorruptible. <a name="fr71">I</a> construe the words of
+Clement of Alexandria, quoted by Taylor below,<a href="#f71"><sup>17</sup></a> literally, and they
+perfectly express my opinion; namely, that Christ, both in the
+institution of the Eucharist and in the sixth chapter of John, spoke of
+his humanity as a <i>noumenon,</i> not of the specific flesh and blood
+which were its <i>phænomena</i> at the last supper and on the cross. But
+Jeremy Taylor was a semi-materialist, and though no man better managed
+the logic of substance and accidents, he seems to have formed no clear
+metaphysical notion of their actual meaning. Taken notionally, they are
+mere interchangeable relations, as in concentric circles the outmost
+circumference is the substance, the other circles its accidents; but if
+I begin with the second and exclude the first from my thoughts, then
+this is substance and the interior ones accidents, and so on; but taken
+really, we mean the complex action of co-agents on our senses, and
+accident as only an agent acting on us. Thus we say, the beer has turned
+sour: sour is the accident of the substance beer. But, in fact, a new
+agent, oxygen, has united itself with other agents in the joint
+composition, the essence of which new comer is to be sour: at all
+events, Taylor's construction is a mere assertion, meaning no more than
+'in this sense only can I subscribe to the words of Bertram, Jerome, and
+Clement.'<br>
+<br>
+If a re-union of the Lutheran and English Churches with the Roman were
+desirable and practicable, the best way, <img src="images/CG110.gif" width="148" height="29" alt="Greek: h_os emoige dokei">
+would be, that any remarkable number should offer union on a given
+profession of faith chiefly negative, as we protest against the
+authority of the Church in temporals; that the words agreed to by Beza
+and Espenc&oelig;us, on the part of the Reformers and Romanists respectively,
+at Poissy, used with implicit faith, shall suffice. <i>Credimus in usu
+c&oelig;ntæ Dominicæ vere, reipsa, substantialiter, seu in substantia, verum
+corpus et sanguinem Christi spirituali et ineffabili modo esse,
+exhiberi, sumi a fidelibus communicantibus.</i><br>
+<br>
+<br>
+<i>Ib.</i> s. in. p. 434.
+
+  <blockquote>The other Schoolman I am to reckon in this account, is Gabriel Biel. </blockquote>
+
+Taylor should have informed the reader that Gabriel Biel is but the echo
+of Occam, and that both were ante-Lutheran Protestants in heart, and as
+far as they dared, in word likewise.<br>
+<br>
+<br>
+<i>Ib.</i> s. vi. p. 436.
+
+ <blockquote> So that if, according to the Casuists, especially of the Jesuits'
+  order, it be lawful to follow the opinion of any one probable doctor,
+  here we have five good men and true, besides Occam, Bassolis, and
+  Mechior Camus, to acquit us from our search after this question in
+  Scripture. </blockquote>
+
+Taylor might have added Erasmus, who, in one of his letters, speaking of
+&OElig;colampadius's writings on the Eucharist, says <i>"ut seduci posse
+videantur etiam electi,"</i> and adds, that he should have embraced his
+interpretations, <i>"nisi obstaret consensus Ecclesiæ;"</i> that is,
+&OElig;colampadius has convinced me, and I should avow my conviction, but for
+motives of personal prudence and regard for the public peace. <br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10k">Of the Sixth Chapter of St. John's Gospel</a></h4>
+<br>
+<i>Ib.</i> p. 436.  <br>
+<br>
+<a name="fr72">I</a> cannot but think that the same mysterious truth, whatever it be, is
+referred to in the Eucharist and in this chapter of St. John; and I
+wonder that Taylor, who makes the Eucharist a spiritual sumption of
+Christ, should object to it. A = C and B = C, therefore A = B.<a href="#f72"><sup>18</sup></a><br>
+<br>
+<br>
+<i>Ib.</i> s. iv. p. 440. <br>
+<br>
+ The error on both sides, Roman and Protestant, originates in the
+confusion of sign or figure with symbol, which latter is always an
+essential part of that, of the whole of which it is the representative.
+Not seeing this, and therefore seeing no <i>medium</i> between the whole
+thing and the mere metaphor of the thing, the Romanists took the former
+or positive pole of the error, the Protestants the latter or negative
+pole. The Eucharist is a symbolic, or solemnizing and <i>totum in
+parte</i> acting of an act, which in a true member of Christ's body is
+supposed to be perpetual. Thus the husband and wife exercise the duties
+of their marriage contract of love, protection, obedience, and the like,
+all the year long, and yet solemnize it by a more deliberate and
+reflecting act of the same love on the anniversary of their marriage.<br>
+<br>
+<br>
+<i>Ib.</i> s. ix p. 447-8.
+
+ <blockquote> That which neither can feel or be felt, see or be seen, move or be
+  moved, change or be changed, neither do or suffer corporally, cannot
+  certainly be eaten corporally; but so they affirm concerning the body
+  of our blessed Lord; it cannot do or suffer corporally in the
+  Sacrament, therefore it cannot be eaten corporally, any more than a
+  man can chew a spirit, or eat a meditation, or swallow a syllogism
+  into his belly. </blockquote>
+
+Absurd as the doctrine of Transubstantiation may thus be made, yet
+Taylor here evidently confounds a spirit, <i>ens realissimum,</i> with a
+mere notion or <i>ens logicum.</i> On this ground of the spirituality of
+all powers <img src="images/CG111.gif" width="89" height="29" alt="Greek: donámeis"> it would not be difficult to evade many of
+Taylor's most plausible arguments. Enough, however, and more than enough
+would be left in their full force.<br>
+<br>
+<br>
+<i>Ib.</i> p. 448.
+
+  <blockquote>Besides this, I say this corporal union of our bodies to the body of
+  God incarnate, which these great and witty dreamers dream of, would
+  make man to be God.</blockquote>
+
+But yet not God, nor absolutely. <i>I am in my Father, even so ye are in
+me.</i><br>
+<br>
+<br>
+<i>Ib.</i> s. xxii. p. 456.
+
+<blockquote>By this time I hope I may conclude, that Transubstantiation is not
+  taught by our blessed Lord in the sixth chapter of St. John:
+  <i>Johannes de tertia et Eucharistica cæna nihil quidem scribit, eo
+  quod cæteri tres Evangelistæ ante ilium eam plene descripsissent.</i>
+  They are the words of Stapleton and are good evidence against them.  </blockquote>
+
+I cannot satisfy my mind with this reason, though the one commonly
+assigned both before and since Stapleton: and yet ignorant, when, why,
+and for whom John wrote his Gospel, I cannot substitute a better or more
+probable one. That John believed the command of the Eucharist to have
+ceased with the destruction of the Jewish state, and the obligation of
+the cup of blessing among the Jews, &mdash; or that he wrote it for the Greeks,
+unacquainted with the Jewish custom, &mdash; would be not improbable, did we
+not know that the Eastern Church, that of Ephesus included, not only
+continued this Sacrament, but rivalled the Western Church in the
+superstition thereof.<br>
+<br>
+<br>
+<i>Ib.</i> s. i. p. 503.
+
+  <blockquote>Now I argue thus: if we eat Christ's natural body, we eat it either
+  naturally or spiritually: if it be eaten only spiritually, then it is
+  spiritually digested, &amp;c. </blockquote>
+
+What an absurdity in the word 'it' in this passage and throughout!<br>
+<br>
+<br>
+Vol. X. s. iii. p. 3.
+
+ <blockquote> The accidents, proper to a substance, are for the manifestation, a
+  notice of the substance, not of themselves; for as the man feels, but
+  the means by which he feels is the sensitive faculty, so that which is
+  felt, is the substance, and the means by which it is felt is the
+  accident.</blockquote>
+
+This is the language of common sense, rightly so called, that is, truth
+without regard or reference to error; thus only differing from the
+language of genuine philosophy, which is truth intentionally guarded
+against error. But then in order to have supported it against an acute
+antagonist, Taylor must, I suspect, have renounced his Gassendis and
+other Christian <i>Epicuri.</i> His antagonist would tell him; when a
+man strikes me with a stick, I feel the stick, and infer the man; but
+<i>pari ratione,</i> I feel the blow, and infer the stick; and this is
+tantamount to, &mdash; I feel, and by a mechanism of my thinking organ
+attribute causation to precedent or co-existent images; and this no less
+in states in which you call the images unreal, that is, in dreams, than
+when they are asserted by you to have an outward reality.<br>
+<br>
+<br>
+<i>Ib.</i> p. 4.
+
+  <blockquote>But when a man, by the ministry of the senses, is led into the
+  apprehension of a wrong object, or the belief of a false proposition,
+  then he is made to believe a lie, &amp;c. </blockquote>
+
+There are no means by which a man without chemical knowledge could
+distinguish two similarly shaped lumps, one of sugar and another of
+sugar of lead. Well! a lump of sugar of lead lies among other artefacts
+on the shelf of a collector; and with it a label, "Take care! this is
+not sugar, though it looks so, but crystallized oxide of lead, and it is
+a deadly poison." A man reads this label, and yet takes and swallows the
+lump. Would Taylor assert that the man was made to swallow a poison? Now
+this (would the Romanist say) is precisely the case of the consecrated
+elements, only putting food and antidote for poison; that is, as far as
+this argument of Jeremy Taylor is concerned.<br>
+<br>
+<br>
+<i>Ib.</i> p. 5.
+
+ <blockquote> Just upon this account it is, that St. John's argument had been just
+  nothing in behalf of the whole religion: for that God was incarnate,
+  that Jesus Christ did such miracles, that he was crucified, that he
+  arose again, and ascended into heaven, that he preached these sermons,
+  that he gave such commandments, he was made to believe by sounds, by
+  shapes, by figures, by motions, by likenesses, and appearances, of all
+  the proper accidents.</blockquote>
+
+A Socinian might turn this argument with equal force at least, but I
+think with far greater, against the Incarnation. But it is a sophism,
+that actually did lead, to Socinianism: for surely bread and wine are
+less disparate from flesh and blood, than a human body from the
+Omnipresent Spirit. The disciples would, according to Taylor, Tillotson,
+and the other Latitudinarian common sense divines, have been justified
+in answering: "All our senses tell us you are only a man: how should, we
+believe you when you say the contrary? If we are not to believe all our
+senses, much less can we believe that we actually hear you."<br>
+<br>
+And Taylor in my humble judgment gives a force and extension to the
+words of St. John, quoted before, &mdash; <i>That which was from the beginning,
+which we have seen with our eyes, which we have beheld, and our hands
+have handled of the word of life</i> (1 Ep.1.), &mdash; far greater than they
+either can, or were meant to, bear. It is beyond all doubt, that the
+words refer to, and were intended to confute, the heresy which was soon
+after a prominent doctrine of the Gnostics; namely, that the body of
+Christ was a phantom. To this St. John replies: I have myself had every
+proof to the contrary: first, the proof of the senses; secondly,
+Christ's own assurance. Now this was unanswerable by the Gnostics,
+without one or the other of two pretences; either that St. John and the
+other known and appointed Apostles and delegates of the Word were liars;
+or that the Epistle was spurious. The first was too intolerable:
+therefore they adopted the second. Observe, the heretics, whom St. John
+confutes, did not deny the actual presence of the Word with the
+appearance of a human body, much less the truth of the wonders performed
+by the Word in this super-human and unearthly <i>vice-corpus,</i> or
+<i>quasi corpus:</i> least of all, would they assert either that the
+assurances of the Word were false in themselves, or that the sense of
+hearing might have been permitted to deceive the beloved Apostle, (which
+would have been virtual falsehood and a subornation of falsehood),
+however liable to deception the senses might be generally, and as sole
+and primary proofs unsupported by antecedent grounds, <i>præcognitis vel
+preconcessis.</i> And that St. John never thought of advancing the
+senses to any such dignity and self-sufficiency as proofs, it would be
+easy to shew from twenty passages of his Gospel. I say, again and again,
+that I myself greatly prefer the general doctrine of our own Church
+respecting the Eucharist, &mdash; <i>rem credimus, modum nescimus,</i> &mdash; to
+either Tran- (or Con-) substantiation, on the one hand, or to the mere
+<i>signum memoriæ causa</i> of the Sacramentaries. But nevertheless, I
+think that the Protestant divines laid too much stress on the abjuration
+of the metaphysical part of the Roman article; as if, even with the
+admission of Transubstantiation, the adoration was not forbidden and
+made idolatrous by the second commandment.<br>
+<br>
+<br>
+<i>Ib.</i> s. vi. p. 9.
+
+  <blockquote>And yet no sense can be deceived in that which it always perceives
+  alike: 'The touch can never be deceived.'</blockquote>
+
+Every common juggler falsifies this assertion when he makes the pressure
+from a shilling seem the shilling itself. "Are you sure you feel it?"
+"Yes." "Then open your hand. Presto! 'Tis gone." From this I gather that
+neither Taylor nor Aristotle ever had the nightmare.<br>
+<br>
+<br>
+<i>Ib.</i> p.10.
+
+ <blockquote> The purpose of which discourse is this: that no notices are more
+  evident and more certain than the notices of sense; but if we conclude
+  contrary to the true dictate of senses, the fault is in the
+  understanding, collecting false conclusions from right premises. It
+  follows, therefore, that in the matter of the Eucharist we ought to
+  judge that which our senses tell us.</blockquote>
+
+Very unusually lax reasoning for Jeremy Taylor, whose logic is commonly
+legitimate even where his metaphysic is unsatisfactory. What Romanist
+ever asserted that a communicant's palate deceived him, when it reported
+the taste of bread or of wine in the elements?<br>
+<br>
+<br>
+<i>Ib.</i> s. i. p. 16.
+
+ <blockquote> When we discourse of mysteries of faith and articles of religion, it
+  is certain that the greatest reason in the world, to which all other
+  reasons must yield, is this &mdash; 'God hath said it, therefore it is true.'</blockquote>
+
+Doubtless: it is a syllogism demonstrative. All that God says is truth,
+is necessarily true. But God hath said this; <i>ergo,</i> &amp;c. But how is
+the <i>minor</i> to be proved, that God hath said this? By reason? But
+it is against reason. By the senses? But it is against the senses.<br>
+<br>
+<br>
+<i>Ib.</i> s. xii. p. 27.
+
+  <blockquote>First; for Christ's body, his natural body, is changed into a
+  spiritual body, and it is not now a natural body, but a spiritual, and
+  therefore cannot be now in the Sacrament after a natural manner,
+  because it is so no where, and therefore not there: <i>It is sown a
+  natural body, it is raised a spiritual body.</i></blockquote>
+
+But mercy on me! was this said of the resurgent body of Jesus? a
+spiritual body, of which Jesus said it was not a spirit. If tangible by
+Thomas's fingers, why not by his teeth, that is, manducable?<br>
+<br>
+<br>
+<i>Ib.</i> s. xxviii. p. 44.
+
+<blockquote>So that if there were a plain revelation of Transubstantiation, then
+  this argument were good when there are so many seeming
+  impossibilities brought against the Holy Trinity ... And therefore we
+  have found difficulties, and shall for ever, till, in this article,
+  the Church returns to her ancient simplicity of expression. </blockquote>
+
+Taylor should have said, it would have very greatly increased the
+difficulty of proving that it was really revealed, but supposing that
+certain, then doubtless it must be believed as far as nonsense can be
+believed, that is, negatively. From the Apostles' Creed it may be
+possible to deduce the Catholic doctrine of the Trinity; but assuredly
+it is not fully expressed therein: and what can Taylor mean by the
+Church returning to her first simplicity in this article? What less
+could she say if she taught the doctrine at all, than that the Word and
+the Spirit are spoken of every where in Scripture as individuals, each
+distinct from the other, and both from the Father: that of both all the
+divine attributes are predicated, except self-origination; that the
+Spirit is God, and the Word is God, and that they with the Father are
+the one God? And what more does she say now? But Taylor, like Swift, had
+a strong tendency to Sabellianism.<br>
+<br>
+It is most dangerous, and, in its distant consequences, subversive of
+all Christianity to admit, as Taylor does, that the doctrine of the
+Trinity is at all against, or even above, human reason in any other
+sense, than as eternity and Deity itself are above it. In the former, as
+well as the latter, we can prove that so it must be, and form clear
+notions by negatives and oppositions.<br>
+<br>
+<br>
+<i>Ib.</i> s. xxix. p. 45.
+
+  <blockquote>Now concerning this, it is certain it implies a contradiction, that
+  two bodies should be in one place, or possess the place of another,
+  till that be cast forth. </blockquote>
+
+So far from it that I believe the contrary; and it would puzzle Taylor
+to explain a thousand <i>phænomena</i> in chemistry on his certainty.
+But Taylor assumed matter to be wholly quantitative, which granted, his
+opinion would become certain.<br>
+<br>
+<br>
+<i>Ib.</i> s. xxxii. p. 49.
+
+  <blockquote>The door might be made to yield to his Creator as easily as water,
+  which is fluid, be made firm under his feet; for consistence or
+  lability are not essential to wood and water.</blockquote>
+
+Here the common basis of water, ice, vapour, steam, <i>aqua
+crystallina,</i> and (possibly) water-gas is called water, and
+confounded with the species water, that is, the common base <i>plus</i>
+a given proportion of caloric. To the species water continuity and
+lability are essential.<br>
+<br>
+<br>
+<i>Ib.</i> p. 50.
+
+  <blockquote>The words in the text are <img src="images/CG112.gif" width="252" height="30" alt="Greek: kekleismén_on t_on thyr_on"> in the
+  past tense, the gates or doors having been shut; but that they were
+  shut in the instant of Christ's entry, it says not: they might of
+  course, if Christ had so pleased, have been insensibly opened, and
+  shut in like manner again; and, if the words be observed, it will
+  appear that St. John mentioned the shutting the doors in relation to
+  the Apostles' fear, not to Christ's entering: he intended not (so far
+  as appears) to declare a miracle.</blockquote>
+
+Thank God! Here comes common sense.<br>
+<br>
+<br>
+<i>Ib.</i> ss. xvi-xvii. pp. 71-73.<br>
+<br>
+All most excellent; but O! that Taylor's stupendous wit, subtlety,
+acuteness, learning and inexhaustible copiousness of argumentation would
+but tell us what he himself, Dr. Jeremy Taylor, means by eating Christ's
+body by faith: his body, not his soul or Godhead. Eat a body by faith!<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10l">A Dissuasive from Popery</a></h4>
+<br>
+<b>Part I.</b><br>
+<br>
+<i>Ib.</i> s. ii. p. 137.
+
+  <blockquote>The sentence of the Fathers in the third general Council, that at
+  Ephesus; &mdash; 'that it should not be lawful for any man to publish or
+  compose another faith or creed than that which was defined by the
+  Nicene Council.'</blockquote>
+
+Upon what ground then does the Church of England reconcile with this
+decree its reception of the so called Athanasian creed?<br>
+<br>
+<br>
+<i>Ib.</i> s. iv. p. 145.
+
+  <blockquote>We consider that the doctrines upon which it (Purgatory) is pretended
+  reasonable, are all dubious, and disputable at the very best. Such are
+  ... that the taking away the guilt of sins does not suppose the taking
+  away the obligation to punishment; that is, that when a man's sin is
+  pardoned, he may be punished without the guilt of that sin as justly
+  as with it.</blockquote>
+
+The taking away the guilt does not, however, imply of necessity the
+natural removal of the consequences of sin. And in this sense, I
+suppose, the subtler Romanists would defend this accursed doctrine. A
+man may have bitterly repented and thoroughly reformed the sin of
+drunkenness, and by this genuine <i>metanoia</i> and faith in Christ
+crucified have obtained forgiveness of the guilt, and yet continue to
+suffer a heavy punishment in a schirrous liver or incurable dyspepsy.
+But who authorized the Popes to extend this to the soul?<br>
+<br>
+<br>
+<i>Ib.</i> p. 153.
+
+ <blockquote> St. Ambrose saith that 'death is a haven of rest.' </blockquote>
+
+Consider the strange and oftentimes awful dreams accompanying the
+  presence of irritating matter in the lower abdomen, and the seeming
+  appropriation of particular sorts of dream images and incidents to
+  affections of particular organs and <i>viscera.</i> Do the material
+  causes act positively, so that with the removal of the body by death
+  the total cause is removed, and of course the effects? Or only
+  negatively and indirectly, by lessening and suspending that continuous
+  texture of organic sensation, which, by drawing outward the attention
+  of the soul, sheaths her from her own state and its corresponding
+  activities? &mdash; A fearful question, which I too often agitate, and which
+  agitates me even in my dreams, when most commonly I am in one of
+  Swedenborg's hells, doubtful whether I am once more to be awaked, and
+  thinking our dreams to be the true state of the soul disembodied when
+  not united with Christ. On awaking from such dreams, I never fail to
+  find some local pain, <i>circa-</i> or <i>infra-</i>umbilical, with
+  kidney affections, and at the base of the bladder. <br>
+<br>
+<br>
+<b>Part II. Introduction.</b><br>
+<br>
+P. 227.
+
+  But yet because I will humour J.S. for this once; even here also 'The
+  Dissuasive' relies upon a first and self-evident principle as any is
+  in Christianity, and that is, <i>Quod primum verum.</i>
+
+I am surprised to meet such an assertion in so acute a logician and so
+prudent an advocate as Jeremy Taylor. If the <i>quod primum verum</i>
+mean the first preaching or first institution of Christianity by its
+divine Founder, it is doubtless an evident inference from the assumed
+truth of Christianity, or, if you please, evidently implied therein; but
+surely the truth of the Christian system, composed of historical
+narrations, doctrines, precepts, and arguments, is no self-evident
+position, still less, if there be any tenable distinction between the
+words, a primary truth. How then can an inference from a particular, a
+variously proveable and proof-requiring, position be itself a universal
+and self-evident one? <br>
+<br>
+But if <i>quod primum verum</i> means <i>quod
+prius verius,</i> this again is far from being of universal application,
+much less self-evident. Astrology was prior to astronomy; the Ptolemaic
+to the Newtonian scheme. It must therefore be confined to history: yet
+even thus, it is not for any practicable purpose necessarily or always
+true. Increase in other knowledge, physical, anthropological, and
+psychological, may enable an historian of A.D. 1800 to give a much truer
+account of certain events and characters than the contemporary
+chroniclers had given, who lived in an age of ignorance and
+superstition. <br>
+<br>
+But confine the position within yet narrower bounds,
+namely, to Christian antiquity. In addition to all other objections, it
+has this great defect; that it takes for granted the very point in
+dispute, whether Christianity was an <i>opus simul et in toto
+perfectum,</i> or whether the great foundations only were laid by Christ
+while on earth, and by the Apostles, and the superstructure or
+progression of the work entrusted to the successors of the Apostles; and
+whether for that purpose Christ had not promised that his Spirit should
+be always with the Church. <br>
+<br>
+Now this growth of truth, not only in each
+individual Christian who is indeed a Christian, but likewise in the
+Church of Christ, from age to age, has been affirmed and defended by
+sundry Latitudinarian, Grotian and Sociman divines even among
+Protestants: the contrary, therefore, and an inference from the
+supposition of the contrary, can never be pronounced self-evident or
+primary. <br>
+<br>
+Jeremy Taylor had nothing to do with these mock axioms, but to
+ridicule them, as in other instances he has so effectually done. It was
+sufficient and easy to shew, that, true or false, the position was
+utterly inapplicable to the facts of the Roman Church; that, instead of
+passing, like the science of the material heaven, from dim to clear,
+from guess to demonstration, from mischievous fancies to guiding,
+profitable and powerful truths, it had overbuilt the divinest truths by
+the silliest and not seldom wicked forgeries, usurpations and
+superstitions. J.S.'s very notion of proving a mass of histories by
+simple logic, he would have found exposed to his hand with exquisite
+truth and humour by Lucian. <br>
+<br>
+1810.<br>
+<br>
+<br>
+In the preceding note I think I took Taylor's words in too literal a
+sense; the remarks, however, on the common maxim, <i>In rebus fidei,
+quod prius verius,</i> seem to me just and valuable. <br>
+<br>
+2. March, 1824.<br>
+<br>
+<br>
+<i>Ib.</i> p. 297.
+
+  <blockquote>When he talks of being infallible, if the notion be applied to his
+  Church, then he means an infallibility antecedent, absolute,
+  unconditionate, such as will not permit the Church ever to err.</blockquote>
+
+Taylor himself was infected with the spirit of casuistry, by which
+saving faith is placed in the understanding, and the moral act in the
+outward deed. How infinitely safer the true Lutheran doctrine: God
+cannot be mocked; neither will truth, as a mere conviction of the
+understanding, save, nor error condemn; &mdash; to love truth sincerely is
+spiritually to have truth; and an error becomes a personal error, not by
+its aberration from logic or history, but so far as the causes of such
+error are in the heart, or may be traced back to some antecedent
+un-Christian wish or habit; &mdash; to watch over the secret movements of the
+heart, remembering ever how deceitful a thing it is, and that God cannot
+be mocked, though we may easily dupe ourselves: these, as the
+ground-work with prayer, study of the Scriptures, and tenderness to all
+around us, as the consequents, are the Christian's rule, and supersede
+all books of casuistry, which latter serve only to harden our feelings
+and pollute the imagination. To judge from the Roman casuists, nay, I
+ought to say, from Taylor's own <i>Ductor Dubitantium,</i> one would
+suppose that a man's points of belief and smallest determinations of
+outward conduct, &mdash; however pure and charitable his intentions, and
+however holy or blameless the inward source of those intentions or
+convictions in his past and present state of moral being, &mdash; were like the
+performance of an electrical experiment, and would blow a man's
+salvation into atoms from a mere unconscious mistake in the arrangement
+and management of the apparatus.<br>
+<br>
+See Livy's account of Tullus Hostilius's unfortunate experiment with one
+of Numa's sacrificial ceremonies. <a name="fr73">The</a> trick not being performed
+<i>secundum artem,</i> Jupiter enraged shot him dead.<a href="#f73"><sup>19</sup></a> Before God our
+deeds, which for him can have no value, gain acceptance in proportion as
+they are evolutions of our spiritual life. He beholds our deeds in our
+principles. For men our deeds have value as efficient causes, worth as
+symptoms. They infer our principles from our deeds. Now, as religion or
+the love of God cannot subsist apart from charity or the love of our
+neighbour, our conduct must be conformable to both.<br>
+<br>
+<br>
+<i>Ib.</i> p. 305.
+
+ <blockquote> Only for their comfort this they might have also observed in that
+  book, &mdash; that there is not half so much excuse for the Papists as there
+  is for the Anabaptists; and yet it was but an excuse at the best, as
+  appears in those full answers I have given to all their arguments, in
+  the last edition of that book, among the polemical discourses in
+  folio.</blockquote>
+
+Nay, dear Bishop! but such an excuse, as compared with your after
+attempt to evacuate it, resembles a coat of mail of your own forging,
+which you boil, in order to melt it away into invisibility. You only
+hide it by foam and bubbles, by wavelets and steam-clouds, of ebullient
+rhetoric: I speak of the Anabaptists as Anti-pædobaptists.<br>
+<br>
+<br>
+<i>Ib.</i> s. i. p. 337.
+
+  <blockquote><i>Henceforth I call you not servants, for the servant knoweth not
+  what his Lord doth; but I have called you friends, for all things I
+  have heard from the Father I have made known to you.</i></blockquote>
+
+I never thought of this text before, but it seems to me a stronger
+passage in favour of Psilanthropism, or modern Socinianism, &mdash; a doctrine
+which of all heresies I deem the most fundamental and the worst (the
+impurities of madmen out of the question), &mdash; than I have ever seen, and
+far stronger than that concerning the day of judgment, which in its
+apparent sense is clearly high Arianism, or teaching the
+super-angelical, yet infra-divine, nature of Christ. We must interpret
+it <img src="images/CG113.gif" width="255" height="30" alt="Greek: kat' analogían píste_os"> not as <i>all things</i> absolutely,
+but as <i>all things</i> concerning your interests, <i>all things</i>
+that it behoves you to know. Else it would contradict Christ's words,
+<i>None knoweth the Father but the Son,</i> that is, truly and totally.
+For Christ does not promise in this life to give us the same degree of
+knowledge as he himself possessed, but only a <i>quantum sufficit</i> of
+the kind. This is clear by St. John's <i>all things,</i> which assuredly
+did not include either the discoveries of Newton or of Davy.<br>
+<br>
+14 August, 1811.<br>
+<br>
+<br>
+<i>Ib.</i> s. iii. p. 348.
+
+  <blockquote>The Churches have troubled themselves with infinite variety of
+  questions, and divided their precious unity, and destroyed charity,
+  and instead of contending against the devil and all his crafty
+  methods, they have contended against one another, and excommunicated
+  one another, and anathematized and damned one another; and no man is
+  the better after all, but most men are very much the worse; and the
+  Churches are in the world still divided about questions that commenced
+  twelve or thirteen ages since, and they are like to be so for ever,
+  till Elias come, &amp;c.</blockquote>
+
+I remember no passages of the Fathers nearer to inspired Scripture than
+this and similar ones of Jeremy Taylor, in which, quitting the acute
+logician, he combines his heart with his head, and utters general, and
+inclusive, and reconciling truths of charity and of common sense. All
+amounts but to this: &mdash; what is binding on all must be possible to all.
+But conformity of intellectual conclusions is not possible. Faith
+therefore cannot reside totally in the understanding. But to do what we
+believe we ought to do is possible to all, therefore binding on all;
+therefore the <i>unum necessarium</i> of Christian faith. Talk not of
+bad conscience; it is like bad sense, that is, no sense; and we all know
+that we may wilfully lie till we involuntarily believe the lie as truth;
+but <i>causa causæ est causa vera causati.</i><br>
+<br>
+<br>
+<i>Ib.</i> p. 347.
+
+ <blockquote> But if you mean the Catholic Church, then, if you mean her, an
+  abstracted separate being from all particulars, you pursue a cloud,
+  and fall in love with an idea and a child of fancy.</blockquote>
+
+Here Taylor uses 'idea' as opposed to image or distinct phantasm; and
+this is with few exceptions his general sense, and even the exceptions
+are only metaphors from the general sense, that is, images so faint,
+indefinite and fluctuating as to be almost no images, that is, ideas; as
+we say of a very thin body, it is a ghost or spirit, the lowest degree
+of one kind being expressed by the opposite kind.<br>
+<br>
+<br>
+<i>Ib.</i> p. 380.
+
+  <blockquote>'Miracles' were, in the beginning of Christianity, a note of true
+  believers: Christ told us so. And he also taught us that Anti-Christ
+  should be revealed in lying signs and wonders, and commanded us, by
+  that token, to take heed of them.</blockquote>
+
+An excellent distinction between a note or mark by which a thing already
+proved may be known, and the proofs of the thing. Thus the poisonous
+qualities of the nightshade are established by the proper proofs, and
+the marks by which a plant may be known to be the nightshade, are the
+number, position, colour, and so on, of its filaments, petals, and the
+rest.<br>
+<br>
+<br>
+Ib.
+
+  <blockquote>The 'spirit of prophecy' is also a pretty sure note of the true
+  Church, and yet...I deny not but there have been some prophets in the
+  Church of Rome: Johannes de Rupe Scissa, Anselmus, Marsicanus, Robert
+  Grosthead, Bishop of Lincoln, St. Hildegardis, Abbot Joachim, whose
+  prophecies and pictures prophetical were published by Theophrastus
+  Paracelsus, and John Adrasder, and by Paschalinus Regiselmus, at
+  Venice, 1589; but (as Ahab said concerning Micaiah) these do not
+  prophesy good concerning Rome, but evil, &amp;c.</blockquote>
+
+This paragraph is an exquisite specimen of grave and dignified irony,
+<i>telum quod cedere simulat retorquentis</i>. In contrast with this
+stands the paragraph on note 15, (p. 381.) which is a coarse though not
+unmerited sneer, or, as a German would have expressed himself, 'an
+of-Jeremy-Taylor-unworthy, though a-not-of-the-Roman-Catholic-Papicolar-polemics-unmerited, sneer.'<br>
+<br>
+<br>
+<i>Ib.</i> p. 381.
+
+  <blockquote>... excepting only some Popes have been remarked by their own
+  histories for funest and direful deaths.</blockquote>
+
+In the adoption of this word 'funest' into the English language by
+<i>apocope</i> of the final <i>us</i>, Taylor is supported by 'honest'
+and 'modest;' but then the necessity of pronouncing funest should have
+excluded it, the superlative final being an objection to all of them,
+though outweighed in the others. A common reader would pronounce it
+'funest,' and perhaps mistake it for 'funniest.'<br>
+<br>
+<br>
+<i>Ib.</i> p. 382.
+
+  <blockquote>... sacraments, <i>which to be seven</i>, is with them an article of
+  faith.</blockquote>
+
+The fastidious exclusion of this and similar idioms in modern writing
+occasions unnecessary embarrassment for the writer, both in narration
+and argumenting, and contributes to the monotony of our style.<br>
+<br>
+<br>
+Ib.
+
+ <blockquote> The Fathers and Schoolmen differ greatly in the definition of a
+  Sacrament.</blockquote>
+
+
+Had it been in other respects advisable, it would, I think, have been
+theologically convenient, if our Reformers had contra-distinguished
+Baptism and the Lord's Supper by the term Mysteries, and allowed the
+name of Sacrament to Ordination, Confirmation, and Marriage.<br>
+<br>
+<br>
+<i>Ib.</i> s. iii. p. 388.
+
+  <blockquote>And he did so to the Jews ... tradition was not relied upon; it was
+  not trusted with any law of faith or manners.</blockquote>
+
+This all the later Jews deny, affirming an oral communication from Moses
+to the Seventy, on as lame pretences as the Roman Catholics, and for the
+same vile purposes as reproved by Christ, who, if he had believed the
+story, would not have condemned traditions of men generally without
+exception, and would not have proved the immortality of the Patriarchs
+by a text which seems to have had no such primary intention, though it
+may contain the deduction <i>potentialiter</i>.<br>
+<br>
+But Taylor's 1st and 7th arguments following are, the former weak and
+incorrect, the latter <i>dictum et vulgatum, sed non probatum, ne dicam
+improbatum</i>. Who doubts that all that is indispensable to the
+salvation of each and every one is contained in the New Testament?<br>
+<br>
+But is it not contained in the first chapter of St. John's Gospel? Is it
+not contained in the eleventh of the Acts, and in a score other
+separable portions? Necessary, indispensable, and the like, are
+multivocal terms. Dogs have survived (and without any noticeable injury)
+the excision of the spleen.<br>
+<br>
+Dare we conclude from this fact that the spleen is not necessary to the
+continuance of the canine race? What is not indispensable for even the
+majority of individual believers may be necessary for the Church.<br>
+<br>
+Instead, therefore, of these terms, put 'true,' 'important,' and
+'constitutive,' that is, appertaining to the chain (<i>ad catenam
+auream</i>) of truths interdependent and rendered mutually intelligible,
+which constitute the system of the Christian religion, including not
+alone the faith and morals of individuals, but the <i>organismus</i>
+likewise of the Church, as a body spiritual, yet outward and historical;
+and this again not as an aggregate or sum total, like a corn-sheaf, but
+a unity.<br>
+<br>
+Let the question, I say, be thus restated, and then let the cause come
+to trial between the Romish and the Protestant divines.<br>
+<br>
+<br>
+N. B. As a running comment on all these marginal notes, let it be
+understood that I hold the far greater part &mdash; the only not all of what
+our great Author urges, to apply with irrefutable force against the
+doctrine and practice of the Romish Church, as it in fact exists, and no
+less against the Familists and <i>istius farinæ enthusiastas</i>.<br>
+<br>
+I contend only, that he himself, in several assertions, lies open to
+attack from the supporters of a scheme of faith, as unlike either the
+Romish or the Fanatical, as Taylor's own, and which scheme, namely, the
+co-ordinate authority of the Word, the Spirit and the Church, I believe
+to be the true Apostolic and Catholic doctrine, and that to this scheme
+his objections do not apply.<br>
+<br>
+When I can bring myself to believe that from the mere perusal of the New
+Testament a man might have sketched out by anticipation the
+constitution, discipline, creeds, and sacramental ritual of the
+Episcopal Reformed Church of England; or that it is not a true and
+orthodox Church, because this is incredible; then I may perhaps be
+inclined to echo Chillingworth.<br>
+<br>
+As I cannot think that it detracts from a dial that in order to tell the
+time the sun must shine upon it; so neither does it detract from the
+Scriptures, that though the best and holiest they are yet Scripture, and
+require a pure heart and the consequent assistances of God's
+enlightening grace in order to understand them to edification.<br>
+<br>
+1812.<br>
+<br>
+<br>
+I still agree with the preceding note, and add that Jeremy Taylor should
+have cited the Arians and Socinians on the other side. But the Romish
+Papal hierarchy cannot for shame say, or only from want of shame can
+pretend to say, what a Catholic would be entitled to urge on the triple
+link of the Scripture, the Spirit, and the Church.<br>
+<br>
+27 April, 1826.<br>
+<br>
+<br>
+<i>Ib.</i> s. vi. p. 392.
+
+  <blockquote>From this principle, as it is promoted by the Fanatics, they derive a
+  wandering, unsettled, and a dissolute religion, &amp;c.</blockquote>
+
+The evils of the Fanatic persuasion here so powerfully, so exquisitely,
+stated and enforced by our all-eloquent Bishop, supply no proof or even
+presumption against the tenet of the Spirit rightly expressed. For
+catholicity is the distinctive mark, the <i>conditio sine qua non</i>,
+of a spiritual teaching; and if men that dream with their eyes open
+mistake for this the very contrary, that is, their own particular
+fancies, or perhaps sensations, who can help it?<br>
+<br>
+<br>
+<i>Ib.</i> s. vii. p. 394.
+
+  <blockquote>They affirm that the Scriptures are full, that they are a perfect
+  rule, that they contain all things necessary to salvation; and from
+  hence they confuted all heresies.</blockquote>
+
+Yes, the heretics were so confuted, I grant; because these would not
+acknowledge any other authority but that of the Scriptures, and these
+too forged or corrupted by themselves; but by the Scriptures that
+remained unaltered the early Fathers of the Church both demonstrated the
+omissions and interpolations of the heretical canons and the false
+doctrines of the heresy itself. But so far from following the same rule
+to the members of the true Church, they made the applicability of this
+way of proof the criterion of a heretic.<br>
+<br>
+<br>
+<i>Ib.</i> p. 394.
+
+  <blockquote>'Which truly they then preached, but afterwards by the will of God
+  delivered to us in the Scriptures, which was to be the pillar and
+  ground to our faith.'</blockquote>
+
+Lessing has shown this to be a false and even ungrammatical rendering of
+Irenæus's words. The <i>columen et fundamentum fidei</i>, are the Creed,
+or economy of salvation.<br>
+<br>
+<br>
+<i>Ib.</i> vii. p. 395. Extracts from Clement's <i>Stromata</i>.<br>
+<br>
+It would require a volume to shew the qualifications with which these
+<i>excerpta</i> must be read. There is no one source of error and
+endless controversy more fruitful than this custom of quoting detached
+sentences. I would pledge myself in the course of a single morning to
+bring an equal number of passages from the same (Ante-Nicene) Fathers in
+proof of the Roman Catholic theory. One palpable cheat in these
+transcripts is the neglect of appreciating the words, 'inspired,' <i>a
+'Spiritu dicta'</i>, and the like, in the Patristic use; as if the
+Fathers did not frequently apply the same terms to the discourses of the
+Bishops, their contemporaries, and to writings not canonical. It is
+wonderful how so acute and learned a man as Taylor could have read
+Tertullian, Irenæus and Clemens Alexandrinus, and not have seen that
+the passages are all against him so far as they all make the Scriptures
+subsidiary only to the Spirit in the Church and the Baptismal creed, the
+<img src="images/CG114.gif" width="143" height="30" alt="Greek: kan_òn píste_os"> <i>regula fidei</i>, or <i>æconomia
+salutis</i>.<br>
+<br>
+<br>
+<i>Ib.</i> p. 396.
+
+  <blockquote>... that the tradition ecclesiastical, that is, the whole doctrine
+  taught by the Church of God, and preached to all men, is in the
+  Scripture.</blockquote>
+
+It is only by the whole context and purpose of the work, and this too
+interpreted by the known doctrine of the age, that the intent of the
+sentences here quoted can be determined, relatively to the point in
+question. But even as they stand here, they do not assert that the
+<i>Traditio Ecclesiastica</i> was grounded on, or had been deduced from,
+the Scriptures; nor that by Scripture Clemens meant principally the New
+Testament; and that the Scriptures contain the Tradition Ecclesiastical
+or Catholic Faith the Romish divines admit and contend.<br>
+<br>
+<br>
+<i>Ib.</i> p. 399. Extract from Origen.
+
+ <blockquote>As our Saviour imposed silence upon the Sadducees by the word of his
+  doctrine, and faithfully convinced that false opinion which they
+  thought to be truth; so also shall the followers of Christ do, by the
+  examples of Scripture, by which according to sound doctrine every
+  voice of Pharaoh ought to be silent.</blockquote>
+
+Does not this prove too much; namely, that nothing exists in the New
+which does not likewise exist in the Old Testament?<br>
+<br>
+One objection to Jeremy Taylor's argument here must, I think, strike
+every reflecting mind; namely, that in order to a fair and full view of
+the sentiments of the Fathers of the first four centuries, all they
+declare of the Church, and her powers and prerogatives, ought to have
+been likewise given.<br>
+<br>
+As soon as I receive any writing as inspired by the Spirit of Truth, of
+course I must believe it on its own authority. But how am I assured that
+it is an inspired work? Now do not these Fathers reply, By the Church?
+To the Church it belongs to declare what books are Holy Scriptures, and
+to interpret their right sense. Is not this the common doctrine among
+the Fathers? And how was the Church to judge?<br>
+<br>
+First, by the same spirit surviving in her; and secondly by the
+accordance of the Book itself with the canon of faith, that is the
+Baptismal Creed. And what was this? <i>Traditio Ecclesiastica</i>. As to
+myself, I agree with Taylor against the Romanists, that the Bible is for
+us the only rule of faith; but I do not adopt his mode of proving it.<br>
+<br>
+In the earliest period of Christianity the Scriptures of the New
+Testament and the Ecclesiastical Tradition were reciprocally tests of
+each other; but for the Christians of the second century the Scriptures
+were tried by the Ecclesiastical Tradition, while for us the order is
+reversed, and we must try the Ecclesiastical Tradition by the
+Scriptures. Therefore I do not expect to find the proofs of the
+supremacy of Scripture in the early Fathers, nor do we need their
+authority. Our proofs are stronger without it.<br>
+<br>
+<br>
+<i>Ib.</i> p. 403.
+
+  <blockquote>Which words I the rather remark, because this article of the
+  consubstantiality of Christ with the Father is brought as an instance
+  (by the Romanists) of the necessity of tradition, to make up the
+  insufficiency of Scripture.</blockquote>
+
+<a name="fr74">How</a> shall I make this rhyme to Taylor's own assertion, in the last
+paragraph of sect. xix. of his Episcopacy Asserted,<a href="#f74"><sup>20</sup></a> in which he
+clearly refers to this very question as relying on tradition for its
+clearness? Jeremy Taylor was a true Father of the Church, and would
+furnish as fine a subject for a <i>concordantia discordantiarum</i> as
+St. Austin himself. For the exoteric and esoteric he was a very
+Pythagoras.<br>
+<br>
+<br>
+<i>Ib.</i> p. 406.
+
+  <blockquote>... for one or two of them say, Theophilus spake against Origen, for
+  broaching fopperies of his own, and particularly, that Christ's flesh
+  was consubstantial with the Godhead.</blockquote>
+
+Origen doubtless meant the <i>caro noumenon</i>, and was quite right.
+But never was a great man so misunderstood as Origen.<br>
+<br>
+<br>
+<i>Ib.</i> p. 408. n.
+
+  <blockquote><i>Sed et alia, quoe absque auctoritate et testimoniis Scripturarum,
+  quasi traditione Apostolica, sponte reperiunt atque contingunt,
+  percutit gladius Dei</i>.<br>
+<br>
+  "Those things which they make and find, as it were, by Apostolical
+  tradition, without the authority and testimonies of Scripture, the
+  word of God smites."</blockquote>
+
+Is it clear that <i>Scripturarum</i> depends on <i>auctoritate</i>? It may well
+mean they who without the authority of the Church, or Scriptural
+testimony pretend to an Apostolical Tradition.<br>
+<br>
+<br>
+<i>Ib.</i> p. 411.
+
+ <blockquote> But lastly, if in the plain words of Scripture be contained all that
+  is simply necessary to all, then it is clear, by Bellarmine's
+  confession, that St. Austin affirmed that the plain places of
+  Scripture are sufficient to all laics and all idiots, or private
+  persons, and then it is very ill done to keep them from the knowledge
+  and use of the Scriptures, which contain all their duty both of faith
+  and good life; so it is very unnecessary to trouble them with any
+  thing else, there being in the world no such treasure and repository
+  of faith and manners, and that so plain, that it was intended for all
+  men, and for all such men is sufficient. "Read the Holy Scriptures
+  wherein you shall find some things to be holden, and some to be
+  avoided."</blockquote>
+
+<a name="fr75">And</a> yet in the preface to his <i>Apology for authorized and set forms of
+Liturgy</i>,<a href="#f75"><sup>21</sup></a> Taylor regrets that the Church of England was not able to
+confine the laity to such selections of Holy Writ as are in her Liturgy.
+But Laud was then alive: and Taylor partook of his <i>trepidatiunculæ</i>
+towards the Church of Rome.<br>
+<br>
+<br>
+<i>Ib.</i> p. 412.
+
+  <blockquote>And all these are nothing else, but a full subscription to, and an
+  excellent commentary upon, those words of St. Paul, <i>Let no man
+  pretend to be wise above what is written.</i></blockquote>
+
+Had St. Paul anything beyond the Law and the Prophets in his mind?<br>
+<br>
+<br>
+<i>Ib.</i> p. 416.
+
+ <blockquote> St. Paul's way of teaching us to expound Scripture is, that he that
+  prophesies should do it <img src="images/CG113.gif" width="255" height="30" alt="Greek: kat' analogían píste_os"> according to
+  the analogy of faith.</blockquote>
+
+<a name="fr76">Yet</a> in his <i>Liberty of Prophesying</i><a href="#f76"><sup>22</sup></a> Taylor turns this way into mere
+ridicule. I love thee, Jeremy! but an arrant theological barrister that
+thou wast, though thy only fees were thy desires of doing good in
+<i>questionibus singulis</i>.<br>
+<br>
+<br>
+<i>Ib.</i> s. iii. p. 419.
+
+  <blockquote>Only, because we are sure there was some false dealing in this matter,
+  and we know there might be much more than we have discovered, we have
+  no reason to rely upon any tradition for any part of our faith, any
+  more than we could do upon Scripture, if one book or chapter of it
+  should be detected to be imposture.</blockquote>
+
+What says Jeremy Taylor then to the story of the woman taken in
+adultery, (<i>John, c. viii. 3-11</i>.) which Chrysostom disdains to comment
+on? If true, how could it be omitted in so many, and these the most
+authentic, copies? And if this for fear of scandal, why not others? And
+who does not know that falsehood may be effected as well by omissions as
+by interpolations? But if false, &mdash; then &mdash; but Taylor draws the consequence
+himself.<br>
+<br>
+<br>
+<i>Ib.</i> p. 427.
+
+  <blockquote>So that the tradition concerning the Scriptures being extrinsical to
+  Scripture is also extrinsical to the question: this tradition cannot
+  be an objection against the sufficiency of Scripture to salvation, but
+  must go before this question. For no man inquires whether the
+  Scriptures contain all things necessary to salvation, unless he
+  believe that there are Scriptures, that these are they, and that they
+  are the word of God. All this comes to us by tradition, that is, by
+  universal undeniable testimony.</blockquote>
+
+Very just, and yet this idle argument is the favourite, both shield and
+sword, of the Romanists: as if I should pretend to learn the Roman
+history from tradition, because by tradition I know such histories to
+have been written by Livy, Sallust, and Tacitus!<br>
+<br>
+<br>
+<i>Ib.</i> p. 435.
+
+  <blockquote>The more natural consequence is that their proposition is either
+  mistaken or uncertain, or not an article of faith (which is rather to
+  be hoped, lest we condemn all the Greek Churches as infidels or
+  perverse heretics), or else that it can be derived from Scripture,
+  which last is indeed the most probable, and pursuant to the doctrine
+  of those wiser Latins who examined things by reason and not by
+  prejudice.</blockquote>
+
+It is remarkable that both Stillingfleet and Taylor favoured the Greek
+opinion. But Bull's <i>Defensio Fidei Nicænæ</i> was not yet published. It is
+to me evident that if the Holy Ghost does not proceed through and from
+the Son as well as from the Father, then the Son is not the adequate
+substantial idea of the Father. But according to St. Paul, he is &mdash; <i>ergo,
+&amp;c</i>. N.B. These "<i>ergos, &amp;c</i>." in legitimate syllogisms, where the
+<i>major</i> and <i>minor</i> have been conceded, are binding on all human beings,
+with the single anomaly of the Quakers. For with them nothing is more
+common than to admit both <i>major</i> and <i>minor</i>, and, when you add the
+inevitable consequence, to say "Nay! I do not think so, Friend! Thou art
+worldly wise, Friend!" <br>
+<br>
+For example: <i>major</i>, it is agreed on both sides
+that we ought not to withhold from a man what he has a just right to:
+<i>minor</i>, property in land being the creature of law, a just right in
+respect of landed property is determined by the law of the
+land: &mdash; "agreed, such is the fact:" <i>ergo:</i> the clergyman has a just
+right to the tithe. "Nay, nay; this is vanity, and tithes an abomination
+of Judaism!"<br>
+<br>
+<br>
+<i>Ib.</i> s. v. p. 492.
+
+  <blockquote>And since that villain of a man, Pope Hildebrand, as Cardinal Beno
+  relates in his Life, could, by shaking of his sleeve make sparks of
+  fire fly from it.</blockquote>
+
+If this was fact, was it an idiosyncrasy, as I have known those who by
+combing their hair can elicit sparks with a crackling as from a cat's
+back rubbed. It is very possible that the sleeve might be silk,
+tightened either on a very hairy arm, or else on woollen, and by shaking
+it might be meant stripping the silk suddenly off, which would doubtless
+produce flashes and sparks.<br>
+<br>
+<br>
+Vol. XI. s. x. p. 1.<br>
+<br>
+As a general remark suggested indeed by this section, but applicable to
+very many parts of Taylor's controversial writings, both against the
+anti-Prelatic and the Romish divines, especially to those in which our
+incomparable Church-aspist attempts, not always successfully, to
+demonstrate the difference between the dogmas and discipline of the
+ancient Church, and those which the Romish doctors vindicate by them, &mdash; I
+would say once for all, that it was the fashion of the Arminian court
+divines of Taylor's age, that is, of the High Church party, headed by
+Archbishop Laud, to extol, and (in my humble judgment) egregiously to
+overrate, the example and authority of the first four, nay, of the first
+six centuries; and at all events to take for granted the Evangelical and
+Apostolical character of the Church to the death of Athanasius.<br>
+<br>
+Now so far am I from conceding this, that before the first Council of
+Nicaea, I believe myself to find the seeds and seedlings of all the
+worst corruptions of the Latin Church of the thirteenth century, and not
+a few of these even before the close of the second.<br>
+<br>
+One pernicious error of the primitive Church was the conversion of the
+ethical ideas, indispensable to the science of morals and religion, into
+fixed practical laws and rules for all Christians, in all stages of
+spiritual growth, and under all circumstances; and with this the
+degradation of free and individual acts into corporate Church
+obligations.<br>
+<br>
+Another not less pernicious was the gradual concentration of the Church
+into a priesthood, and the consequent rendering of the reciprocal
+functions of love and redemption and counsel between Christian and
+Christian exclusively official, and between disparates, namely, the
+priest and the layman.<br>
+<br>
+<br>
+<i>Ib.</i> B. II. s. ii. p. 58.<br>
+<br>
+Often have I welcomed, and often have I wrestled with, the thought of
+writing an essay on the day of judgment. Are the passages in St. Peter's
+Epistle respecting the circumstances of the last day and the final
+conflagration, and even St. Paul's, to be regarded as apocalyptic and a
+part of the revelation by Christ, or are they, like the dogma of a
+personal Satan, accommodations of the current popular creed which they
+continued to believe?<br>
+<br>
+<br>
+<i>Ib.</i> s. iii. p. 105.
+
+  <blockquote>And therefore St. Paul left an excellent precept to the Church to
+  avoid <i>profanas vocum novitates</i>, 'the prophane newness of words;'
+  that is, it is fit that the mysteries revealed in Scripture should be
+  preached and taught in the words of the Scripture, and with that
+  simplicity, openness, easiness, and candor, and not with new and
+  unhallowed words, such as that of Transubstantiation.</blockquote>
+
+Are not then Trinity, Tri-unity, <i>hypostasis, perichoresis, diphysis</i>,
+and others, excluded? Yet Waterland very ingeniously, nay more, very
+honestly and sensibly, shews the necessity of these terms <i>per
+accidens</i>. The <i>profanum</i> fell back on the heretics who had occasioned
+the necessity.<br>
+<br>
+<br>
+<i>Ib.</i> p. 106.
+
+ <blockquote> "The oblation of a cake was a figure of the Eucharistical bread which
+  the Lord commanded to do in remembrance of his passion." These are
+  Justin's words in that place.</blockquote>
+
+Justin Martyr could have meant no more, and the Greek construction means
+no more, than that the cake we offer is the representative, substitute,
+and <i>fac-simile</i> of the bread which Christ broke and delivered.<br>
+<br>
+I find no necessary absurdity in Transubstantiation. For substance is
+but a notion <i>thought on</i> to the aggregate of
+accidents &mdash; <i>hinzugedacht</i> &mdash; conceived, not perceived, and conceived
+always in universals, never in <i>concreto</i>. <br>
+<br>
+Therefore, X. Y. Z. being
+unknown quantities, Y. may be as well annexed by the choice of the mind
+as the imagined <i>substratum</i> as X. For we cannot distinguish substance
+from substance any more than X. from X. <br>
+<br>
+The substrate or <i>causa
+invisibilis</i> may be the <i>noumenon</i> or actuality, <i>das Ding in sich</i>, of
+Christ's humanity, as well as the <i>Ding in sich</i> of which the sensation,
+bread, is the appearance. <br>
+<br>
+But then, on the other hand, there is not a
+word of sense possible to prove that it is really so; and from the not
+impossible to the real is a strange <i>ultra</i>-Rhodian leap. <br>
+<br>
+And it is
+opposite both to the simplicity of Evangelical meaning, and anomalous
+from the interpretation of all analogous phrases which all men expound
+as figures, &mdash; <i>I am the gate, I am the way, I am the vine</i>, and the
+like, &mdash; and to Christ's own declarations that his words were to be
+understood spiritually, that is, figuratively.<br>
+<br>
+<br>
+<i>Ib.</i> s. vi. p. 164.
+
+  <blockquote>However, if you will not commit downright idolatry, as some of their
+  saints teach you, then you must be careful to observe these plain
+  distinctions; and first be sure to remember that when you worship an
+  image, you do it not materially but formally; not as it is of such a
+  substance, but as it is a sign; next take care that you observe what
+  sort of image it is, and then proportion your right kind to it, that
+  you do not give <i>latria</i> to that where <i>hyperdulia</i> is only
+  due; and be careful that if <i>dulia</i> only be due, that your
+  worship be not <i>hyperdulical</i>, &amp;c.</blockquote>
+
+A masterly specimen of grave dignified irony. Indeed, Jeremy Taylor's
+<i>Works</i> would be of more service to an English barrister than those of
+Demosthenes, Æschines, and Cicero taken together.<br>
+<br>
+<br>
+<i>Ib.</i> s. vii. p. 168.
+
+  <blockquote>A man cannot well understand an essence, and hath no idea of it in his
+  mind, much less can a painter's pencil do it.</blockquote>
+
+Noticeable, that this is the only instance I have met in any English
+classic before the Revolution of the word 'idea' used as synonymous
+with a mental image. Taylor himself has repeatedly placed the two in
+opposition; and even here I doubt whether he has done otherwise. I
+rather think he meant by the word 'idea' a notion under an indefinite
+and confused form, such as Kant calls a <i>schema</i>or vague outline,
+an imperfect embryo of a concrete, to the individuation of which the
+mind gives no conscious attention; just as when I say &mdash; "any thing," I
+may imagine a poker or a plate; but I pay no attention to its being this
+rather than that; and the very image itself is so wandering and unstable
+that at this moment it may be a dim shadow of the one, and in the next
+of some other thing. In this sense, idea is opposed to image in degree
+instead of kind; yet still contra-distinguished, as is evident by the
+sequel, "much less can a painter's pencil do it:" for were it an image,
+<i>individui et concreti</i>, then the painter's pencil could do it as
+well as his fancy or better.<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10m">A Discourse of Confirmation</a></h4>
+<br>
+Of all Taylor's works, the Discourse of Confirmation seems to me the
+least judicious; and yet that is not the right word either. I mean,
+however, that one is puzzled to know for what class of readers or
+auditors it was intended.<br>
+<br>
+He announces his subject as one of such lofty claims; he begins with
+positions taken on such high ground, no less than the superior dignity
+and spiritual importance of Confirmation above Baptism itself &mdash; whether
+considered as a sacramental rite and mystery distinct from Baptism, or
+as its completory and crowning part (the <i>finis coronans
+opus</i>) &mdash; that we are eager to hear the proof.<br>
+<br>
+But proofs differ in their value according to our previous valuation of
+authorities. What would pass for a very sufficient proof, because
+grounded on a reverend authority, with a Romanist, would be a mere
+fancy-medal and of no currency with a Bible Protestant.<br>
+<br>
+And yet for Protestants, and those too laymen (for we can hardly suppose
+that Taylor thought his Episcopal brethren in need of it), must this
+Discourse have been intended; and in this point of view, surely never
+did so wise a man adopt means so unsuitable to his end, or frame a
+discourse so inappropriate to his audience.<br>
+<br>
+The authorities of the Fathers are, indeed, as strong and decisive in
+favour of the Bishop's position as the warmest advocate of Confirmation
+could wish; but this very circumstance was calculated to create a
+prejudice against the doctrine in the mind of a zealous Protestant, from
+the contrast in which the unequivocal and explicit declarations of the
+Fathers stand with the remote, arbitrary, and fine-drawn inferences from
+the few passages of the New Testament which can be forced into an
+implied sanction of a rite no where mentioned, and as a distinct and
+separate ministration, utterly, as I conceive, unknown in the Apostolic
+age. <br>
+<br>
+How much more rational and convincing (as to me it seems) would it
+have been to have shewn, that when from various causes the practice of
+Infant Baptism became general in the Church, Confirmation or the
+acknowledgment <i>in propria persona</i> of the obligations that had
+been incurred by proxy was introduced; and needed no other justification
+than its own evident necessity, as substantiating the preceding form as
+to the intended effects of Baptism on the believer himself, and then to
+have shewn the great uses and spiritual benefits of the institution. <br>
+<br>
+But this would not do. Such was the spirit of the age that nothing less
+than the assertion of a divine origin, &mdash; of a formal and positive
+institution by Christ himself, or by the Apostles in their Apostolic
+capacity as legislators for the universal Church in all ages, could
+serve; and accordingly Bishops, liturgies, tithes, monarchy, and what
+not, were, <i>de jure divino</i>, with celestial patents, wrapped up in
+the womb of this or that text of Scripture to be exforcipated by the
+logico-obstetric skill of High Church doctors and ultra-loyal court
+chaplains.<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section10n">The Epistle Dedicatory To The Duke Of Ormonde.</a></h4>
+<br>
+<i>Ib.</i> p. ccxvii.
+
+  <blockquote>This very poor church.</blockquote>
+
+With the exception of Spain, the Church establishment in Ireland is now,
+I conceive, the richest in Europe; though by the most iniquitous measure
+of the Irish Parliament, most iniquitously permitted to acquire the
+force of law at the Union, the Irish Church was robbed of the tithes
+from all pasture lands. What occasioned so great a change in its favour
+since the time of Charles II?<br>
+<br>
+1810.<br>
+<br>
+<br>
+<i>Ib.</i> p. ccxviii.
+
+  <blockquote>And amidst these and very many more inconveniences it was greatly
+  necessary that God should send us such a king.</blockquote>
+
+Such a king! O sorrow and shame! Why, why, O Genius! didst thou suffer
+thy darling son to crush the fairest flower of thy garland beneath a
+mitre of Charles's putting on!<br>
+<br>
+<br>
+<i>Ib.</i> p. ccxix.
+
+ <blockquote> For besides that the great usefulness of this ministry will greatly
+  endear the Episcopal order, to which (that I may use St. Hierom's
+  words) "if there be not attributed a more than common power and
+  authority, there will be as many schisms as priests," &amp;c.</blockquote>
+
+On this ground the Romish divines justify the Papacy. The fact of the
+Scottish Church is the sufficient answer to both. Episcopacy needs not
+rash assertions for its support.<br>
+<br>
+<br>
+<i>Ib.</i> p. ccxx.
+
+  <blockquote>For it is a sure rule in our religion, and is of an eternal truth,
+  that "they who keep not the unity of the Church, have not the Spirit
+  of God."</blockquote>
+
+Contrast with this our xixth and xxth Articles on the Church. The Irish
+Roman Catholic Bishops, methinks, must have read this with delight. What
+an over hasty simpleton that James II was! Had he waited and caressed
+the Bishops, they would have taken the work off his hands.<br>
+<br>
+<br>
+<i>Ib.</i> p. 229. Introduction.<br>
+<br>
+It has been my conviction that in respect of the theory of the Faith,
+(though God be praised! not in the practical result,) the Papal and the
+Protestant communions are equi-distant from the true idea of the Gospel
+Institute, though erring from opposite directions.<br>
+<br>
+The Romanists sacrifice the Scripture to the Church virtually annulling
+the former: the Protestants reversed this practically, and even in
+theory, (see the above-mentioned Articles,) annulling the latter.<br>
+<br>
+The consequence has been, as might have been predicted, the extinction
+of the Spirit (the indifference or <i>mesothesis</i>) in both considered
+as bodies: for I doubt not that numerous individuals in both Churches
+live in communion with the Spirit.<br>
+<br>
+Towards the close of the reign of our first James, and during the period
+from the accession of Charles I to the restoration of his profligate
+son, there arose a party of divines, Arminians (and many of them
+Latitudinarians) in their creed, but devotees of the throne and the
+altar, soaring High Churchmen and ultra royalists.<br>
+<br>
+Much as I dislike their scheme of doctrine and detest their principles
+of government both in Church and State, I cannot but allow that they
+formed a galaxy of learning and talent, and that among them the Church
+of England finds her stars of the first magnitude.<br>
+<br>
+Instead of regarding the Reformation established under Edward VI as
+imperfect, they accused the Reformers, some of them openly, but all in
+their private opinions, of having gone too far; and while they were
+willing to keep down (and if they could not reduce him to a primacy of
+honor to keep out) the Pope, and to prune away the innovations in
+doctrine brought in under the Papal domination, they were zealous to
+restore the hierarchy, and to substitute the authority of the Fathers,
+Canonists and Councils of the first six or seven centuries, and the
+least Papistic of the later Doctors and Schoolmen, for the names of
+Luther, Melancthon, Bucer, Calvin and the systematic theologians who
+rejected all testimony but that of their Bible.<br>
+<br>
+As far as the principle, on which Archbishop Laud and his followers
+acted, went to re-actuate the idea of the Church, as a co-ordinate and
+living Power by right of Christ's institution and express promise, I go
+along with them; but I soon discover that by the Church they meant the
+Clergy, the hierarchy exclusively, and then I fly off from them in a
+tangent.<br>
+<br>
+For it is this very interpretation of the Church that, according to my
+conviction, constituted the first and fundamental apostasy; and I hold
+it for one of the greatest mistakes of our polemic divines in their
+controversies with the Romanists, that they trace all the corruptions of
+the Gospel faith to the Papacy.<br>
+<br>
+Meantime can we be surprised that our forefathers under the Stuarts were
+alarmed, and imagined that the Bishops and court preachers were marching
+in quick time with their faces towards Rome, when, to take one instance
+of a thousand, a great and famous divine, like Bishop Taylor, asserts
+the inferiority, in rank and efficacy, of Baptism to Confirmation, and
+grounds this assertion so strange to all Scriptural Protestants on a
+text of Cabasilas &mdash; a saying of Rupertus &mdash; a phrase of St. Denis &mdash; and a
+sentence of Saint Bernard in a Life of Saint Malachias! &mdash; for no
+Benedictine can be more liberal in his attribution of saintship than
+Jeremy Taylor, or more reverently observant of the beatifications and
+canonizations of the Old Lady of the scarlet petticoat.<br>
+<br>
+P. S. If the reader need other illustrations, I refer him to Bishop
+Hackett's <i>Sermons on the Advent and Nativity</i>, which might almost pass
+for the orations of a Franciscan brother, whose reading had been
+confined to the <i>Aurea Legenda</i>. It would be uncandid not to add
+that this indiscreet traffickery with Romish wares was in part owing to
+the immense reading of these divines.<br>
+<br>
+<br>
+<i>Ib.</i> s. i. p. 247. Acts viii. 14-17.<br>
+<br>
+This is an argument indeed, and one that of itself would suffice to
+decide the question, if only it could be proved, or even made probable,
+that by the Holy Ghost in this place was meant that receiving of the
+Spirit to which Confirmation is by our Church declared to be the means
+and vehicle.<br>
+<br>
+But this I suspect cannot be done. The whole passage to which sundry
+chapters in St. Paul's Epistles seem to supply the comment, inclines and
+almost compels me to understand by the Holy Ghost in this narrative the
+miraculous gifts, <img src="images/CG115.gif" width="131" height="30" alt="Greek: tas dynámeis"> collectively.<br>
+<br>
+And in no other sense can I understand the sentence <i>the Holy Ghost was
+not yet fallen upon any of them</i>. But the subject is beset with
+difficulties from the paucity of particular instances recorded by the
+inspired historian, and from the multitude and character of these
+instances found in the Fathers and Ecclesiastical historians.<br>
+<br>
+<br>
+<i>Ib.</i> s. ii. p. 254.<br>
+<br>
+Still they are all <img src="images/CG116.gif" width="92" height="30" alt="Greek: dynámeis"> exhibitable powers, faculties.
+Were it otherwise what strange and fearful consequences would follow
+from the assertion, <i>the Holy Spirit was not yet fallen upon any of
+them</i>.<br>
+<br>
+That we misunderstand the gift of tongues, and that it did not mean the
+power of speaking foreign languages unlearnt, I am strongly persuaded.<br>
+<br>
+Yea, but this is not the question. If my heart, bears me witness that I
+love my brother, that I love my merciful Saviour, and call Jesus Lord
+and the Anointed of God with joy of heart, I am encouraged by Scripture
+to infer that the Spirit abideth in me; besides that I know that of
+myself, and estranged from the Holy Spirit, I cannot even think a
+thought acceptable before God.<br>
+<br>
+But how will this help me to believe that I received this Spirit through
+the Bishop's hands laid on my head at Confirmation: when perhaps I am
+distinctly conscious, that I loved my Saviour, freely forgave, nay,
+tenderly yearned for the weal of, them that hated me before my
+Confirmation, &mdash; when, indeed, I must have been the most uncharitable of
+men if I did not admit instances of the most exemplary faith, charity,
+and devotion in Christians who do not practise the imposition of hands
+in their Churches. What! did those Christians, of whom St. Luke speaks,
+not love their brethren?<br>
+<br>
+<br>
+<i>In fine.</i><br>
+<br>
+I have had too frequent experience of professional divines, and how they
+identify themselves with the theological scheme to which they have been
+articled, and I understand too well the nature and the power, the effect
+and the consequences, of a wilful faith, &mdash; where the sensation of
+positiveness is substituted for the sense of certainty, and the stubborn
+clutch for quiet insight, &mdash; to wonder at any degree of hardihood in
+matters of belief.<br>
+<br>
+Therefore the instant and deep-toned affirmative to
+the question
+
+  <blockquote>"And do you actually believe the presence of the material water in the
+  baptizing of infants or adults is essential to their salvation, so
+  indispensably so that the omission of the water in the Baptism of an
+  infant who should die the day after would exclude that infant from the
+  kingdom of heaven, and whatever else is implied in the loss of
+  salvation?"</blockquote>
+
+I should not be surprised, I say, to hear this question answered with an
+emphatic,
+
+ <blockquote> "Yes, Sir! I do actually believe this, for thus I find it written, and
+  herein begins my right to the name of a Christian, that I have
+  exchanged my reason for the Holy Scriptures: I acknowledge no reason
+  but the Bible."</blockquote>
+
+But as this intrepid respondent, though he may dispense with reason,
+cannot quite so easily free himself from the obligations of common sense
+and the canons of logic, &mdash; both of which demand consistency, and like
+consequences from like premisses <i>in rebus ejusdem generis</i>, in subjects
+of the same class, &mdash; I do find myself tempted to wonder, some small deal,
+at the unscrupulous substitution of a few drops of water sprinkled on
+the face for the Baptism, that is, immersion or dipping, of the whole
+person, even if the rivers or running waters had been thought
+non-essential.<br>
+<br>
+And yet where every word in any and in all the four narratives is so
+placed under the logical press as it is in this <i>Discourse</i> by Jeremy
+Taylor, and each and every incident pronounced exemplary, and for the
+purpose of being imitated, I should hold even this hazardous.<br>
+<br>
+But I must wonder a very great deal, and in downright earnest, at the
+contemptuous language which the same men employ in their controversies
+with the Romish Church, respecting the corporal presence in the
+consecrated bread and wine, and the efficacy of extreme unction.<br>
+<br>
+For my own part, the assertion that what is phenomenally bread and wine
+is substantially the Body and Blood of Christ, does not shock my common
+sense more than that a few drops of water sprinkled on the face should
+produce a momentous change, even a regeneration, in the soul; and does
+not outrage my moral feelings half as much.<br>
+<br>
+P. S. There is one error of very ill consequence to the reputation of
+the Christian community, which Taylor shares with the Romish divines,
+namely, the quoting of opinions, and even of rhetorical flights, from
+the writings of this and that individual, with 'Saint' prefixed to his
+name, as expressing the faith of the Church during the first five or six
+centuries. <br>
+<br>
+Whereas it would not, perhaps, be very difficult to convince
+an unprejudiced man and a sincere Christian of the impossibility that
+even the decrees of the General Councils should represent the Catholic
+faith, that is, the belief essential to, or necessarily consequent on,
+the faith in Christ common to all the elect.<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f55"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp; The references are here given to Heber's edition, 1822. Ed.<br>
+<a href="#section10a">return to footnote mark</a><br>
+<br>
+<br>
+<a name="f56"><span style="color: #FF0000;">Footnote 2:</span></a> &nbsp;The page however remains a blank. But a little essay on
+punctuation by the Author is in the Editor's possession, and will be
+published hereafter. &mdash; Ed.<br>
+<a href="#fr56">return</a><br>
+<br>
+<br>
+<a name="f57"><span style="color: #FF0000;">Footnote 3:</span></a> &nbsp; See Euseb. <i>Hist</i>. iii. 27. &mdash; Ed.<br>
+<a href="#fr57">return</a><br>
+<br>
+<br>
+<a name="f58"><span style="color: #FF0000;">Footnote 4:</span></a> &nbsp; 'Vindication, &amp;c. Quer.' 13, 14, 15. &mdash; Ed.<br>
+<a href="#fr58">return</a><br>
+<br>
+<br>
+<a name="f59"><span style="color: #FF0000;">Footnote 5:</span></a> &nbsp; See the form previously exhibited in this volume, p. 93. Ed.<br>
+<a href="#fr59">return</a><br>
+<br>
+<br>
+<a name="f60"><span style="color: #FF0000;">Footnote 6:</span></a> &nbsp; <i>Mark</i> viii. 29. <i>Luke</i> ix. 20. Ed.<br>
+<a href="#fr60">return</a><br>
+<br>
+<br>
+<a name="f61"><span style="color: #FF0000;">Footnote 7:</span></a> &nbsp; 1 <i>Pet</i>. v. 13. Ed.<br>
+<a href="#fr61">return</a><br>
+<br>
+<br>
+<a name="f62"><span style="color: #FF0000;">Footnote 8:</span></a> &nbsp; Lightfoot and Wall use this strong argument for the
+lawfulness and implied duty of Infant Baptism in the Christian Church.
+It was the universal practice of the Jews to baptize the infant children
+of proselytes as well as their parents. Instead, therefore, of Christ's
+silence as to infants by name in his commission to baptize all nations
+being an argument that he meant to exclude them, it is a sign that he
+meant to include them. For it was natural that the precedent custom
+should prevail, unless it were expressly forbidden. The force of this,
+however, is limited to the ceremony; &mdash; its character and efficacy are not
+established by it. Ed.<br>
+<a href="#fr62">return</a><br>
+<br>
+<br>
+<a name="f63"><span style="color: #FF0000;">Footnote 9:</span></a> &nbsp; The Author's views of Baptism are stated more fully and
+methodically in the <i>Aids to Reflection</i>; but even that statement is
+imperfect, and consequently open to objection, as was frequently
+admitted by Mr. C. himself. The Editor is unable to say what precise
+spiritual efficacy the Author ultimately ascribed to Infant Baptism; but
+he was certainly an advocate for the practice, and appeared as sponsor
+at the font for more than one of his friends' children. See his <i>Letter
+to a Godchild</i>, printed, for this purpose, at the end of this volume; his
+<i>Sonnet on his Baptismal Birthday</i>, (<i>Poet. Works</i>, ii. p. 151.) in the
+tenth line of which, in many copies, there was a misprint of 'heart' for
+'front;' and the <i>Table Talk</i>, 2nd edit. p. 183. Ed.<br>
+<a href="#fr63">return</a><br>
+<br>
+<br>
+<a name="f64"><span style="color: #FF0000;">Footnote 10:</span></a> &nbsp;<i>Deut.</i> xiii. 1-5. xviii. 22. Ed.<br>
+<a href="#fr64">return</a><br>
+<br>
+<br>
+<a name="f65"><span style="color: #FF0000;">Footnote 11:</span></a> &nbsp; <i>Galat.</i> i. 8, 9. Ed.<br>
+<a href="#fr64">return</a><br>
+<br>
+<br>
+<a name="f66"><span style="color: #FF0000;">Footnote 12:</span></a> &nbsp; Pp. 206-227. Ed.<br>
+<a href="#fr66">return</a><br>
+<br>
+<br>
+<a name="f67"><span style="color: #FF0000;">Footnote 13:</span></a> &nbsp; With reference to all these notes on Original Sin, see
+<i>Aids to Reflection</i>, p. 250-286. &mdash; Ed.<br>
+<a href="#fr67">return</a><br>
+<br>
+<br>
+<a name="f68"><span style="color: #FF0000;">Footnote 14:</span></a> &nbsp; <i>Aids to Reflection</i>, p. 274. &mdash; Ed.<br>
+<a href="#fr68">return</a><br>
+<br>
+<br>
+<a name="f69"><span style="color: #FF0000;">Footnote 15:</span></a> &nbsp; Ante. 'Vindication, &amp;c.' p. 357-8.<br>
+<a href="#fr69">return</a><br>
+<br>
+<br>
+<a name="f70"><span style="color: #FF0000;">Footnote 16:</span></a> &nbsp; Ibid.<br>
+<a href="#fr69">return</a><br>
+<br>
+<br>
+<a name="f71"><span style="color: #FF0000;">Footnote 17:</span></a> &nbsp;
+
+<blockquote><i>Dupliciter vero sanguis Christi et caro intelligitur,
+spiritualis ilia atque divina, de qua ipse dixit, Caro mea vere est
+cibus, &amp;c., vel caro et sanguis, quæ crucifixa est, et qui militis
+effusus est lancea.</i></blockquote>
+
+In <i>Epist. Ephes.</i> c. i.<br>
+<a href="#fr71">return</a><br>
+<br>
+<br>
+<a name="f72"><span style="color: #FF0000;">Footnote 18:</span></a> &nbsp; See <i>Table Talk</i>, p. 72, second edit. Ed.<br>
+<a href="#fr72">return</a><br>
+<br>
+<br>
+<a name="f73"><span style="color: #FF0000;">Footnote 19:</span></a> &nbsp;
+
+<blockquote><i>Ipsum regem tradunt, volventem commentaries Numæ, quum
+ibi occulta solennia sacrificia Jovi Elicio facta invenisset, operatum
+his sacris se abdidisse; sed non rite initum aut curatum id sacrum esse;
+nee solum nullam ei oblatam Cælestium speciem, sed ira Jovis,
+sollicitati prava religione, fulmine ictum cum domo conflagrasse.</i></blockquote>
+
+L. i. c. xxxi. Ed.<br>
+<a href="#fr73">return</a><br>
+<br>
+<br>
+<a name="f74"><span style="color: #FF0000;">Footnote 20:</span></a> &nbsp;
+
+ <blockquote> "This also rests upon the practice apostolical and traditive
+  interpretation of holy Church, and yet cannot be denied that so it
+  ought to be, by any man that would not have his Christendom suspected.
+  To these I add the communion of women, the distinction of books
+  apocryphal from canonical, that such books were written by such
+  Evangelists and Apostles, the whole tradition of Scripture itself, the
+  Apostles' Creed, &amp;c. ... These and divers others of greater
+  consequence, (which I dare not specify for fear of being
+  misunderstood,) rely but upon equal faith with this of Episcopacy," </blockquote>
+
+&amp;c. Ed.<br>
+<a href="#fr74">return</a><br>
+<br>
+<br>
+<a name="f75"><span style="color: #FF0000;">Footnote 21:</span></a> &nbsp; S. xxvi.<br>
+<a href="#fr75">return</a><br>
+<br>
+<br>
+<a name="f76"><span style="color: #FF0000;">Footnote 22:</span></a> &nbsp; S. iv. 4. Ed.<br>
+<a href="#fr76">return</a><br>
+<br>
+
+<hr><br><br>
+
+<h3><a name="section11">Notes on <i>The Pilgrim's Progress</i></a></h3>
+<br>
+I know of no book, the Bible excepted, as above all comparison, which I,
+according to my judgment and experience, could so safely recommend as
+teaching and enforcing the whole saving truth according to the mind that
+was in Christ Jesus, as the <i>Pilgrim's Progress</i>. It is, in my conviction,
+incomparably the best <i>Summa Theologiæ Evangelicæ</i> ever produced by
+a writer not miraculously inspired.<br>
+<br>
+June 14, 1830.<br>
+<br>
+<br>
+It disappointed, nay surprised me, to find Robert Southey express
+himself so coldly respecting the style and diction of the <i>Pilgrim's
+Progress</i>. <a name="fr76a">I</a> can find nothing homely in it but a few phrases and single
+words. The conversation between Faithful and Talkative<a href="#f76a"><sup>1</sup></a> is a model of
+unaffected dignity and rhythmical flow.<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section11a">Southey's <i>Life of Bunyan</i></a></h4>
+<br>
+P. xiv.
+
+ <blockquote> "We intended not," says Baxter, "to dig down the banks, or pull up the
+  hedge, and lay all waste and common, when we desired the Prelates'
+  tyranny might cease." <br>
+<br>
+No; for the intention had been under the pretext
+  of abating one tyranny to establish a far severer and more galling in
+  its stead: in doing this the banks had been thrown down, and the hedge
+  destroyed; and while the bestial herd who broke in rejoiced in the
+  havoc, Baxter, and other such erring though good men, stood marvelling
+  at the mischief, which never could have been effected, if they had not
+  mainly assisted in it.</blockquote>
+
+But the question is, would these 'erring good' men have been either
+willing or able to assist in this work, if the more erring Lauds and
+Sheldons had not run riot in the opposite direction? And as for the
+'bestial herd,' &mdash; compare the whole body of Parliamentarians, all the
+fanatical sects included, with the royal and prelatical party in the
+reign of Charles II. These were, indeed, a bestial herd. See Baxter's
+unwilling and Burnet's honest description of the moral discipline
+throughout the realm under Cromwell.<br>
+<br>
+<br>
+<i>Ib.</i> p. xv.
+
+ <blockquote> They passed with equal facility from strict Puritanism to the utmost
+  license of practical and theoretical impiety, as Antinomians or as
+  Atheists, and from extreme profligacy to extreme superstition in any
+  of its forms.</blockquote>
+
+'They!' How many? and of these how many that would not have been in
+Bedlam, or fit for it, under some other form? A madman falls into love
+or religion, and then, forsooth! it is love or religion that drove him
+mad.<br>
+<br>
+<br>
+<i>Ib.</i> p. xxi.
+
+  <blockquote>In an evil hour were the doctrines of the Gospel sophisticated with
+  questions which should have been left in the Schools for those who are
+  unwise enough to employ themselves in excogitations of useless
+  subtlety.</blockquote>
+
+But what, at any rate, had Bunyan to do with the Schools? His
+perplexities clearly rose out of the operations of his own active but
+unarmed mind on the words of the Apostle. If anything is to be
+arraigned, it must be the Bible in English, the reading of which is
+imposed (and, in my judgment, well and wisely imposed) as a duty on all
+who can read. Though Protestants, we are not ignorant of the occasional
+and partial evils of promiscuous Bible-reading; but we see them vanish
+when we place them beside the good.<br>
+<br>
+<br>
+<i>Ib.</i> p. xxiv.
+
+  <blockquote>False notions of that corruption of our nature which it is almost as
+  perilous to exaggerate as to dissemble.</blockquote>
+
+I would have said "which it is almost as perilous to misunderstand as to
+deny."<br>
+<br>
+<br>
+<i>Ib.</i> p. xli. &amp;c.
+
+  <blockquote>But the wickedness of the tinker has been greatly over-charged; and it
+  is taking the language of self-accusation too literally, to pronounce
+  of John Bunyan that he was at any time depraved. The worst of what he
+  was in his worst days is to be expressed in a single word ... he had
+  been a blackguard, &amp;c.</blockquote>
+
+All this narrative, with the reflections on the facts, is admirable and
+worthy of Robert Southey: full of good sense and kind feeling &mdash; the
+wisdom of love.<br>
+<br>
+<br>
+<i>Ib.</i> p. lxi.
+
+  <blockquote>But the Sectaries had kept their countrymen from it (the Common Prayer
+  Book), while they had the power, and Bunyan himself in his sphere
+  laboured to dissuade them from it.</blockquote>
+
+Surely the fault lay in the want, or in the feeble and inconsistent
+manner, of determining and supporting the proper powers of the Church.
+In fact, the Prelates and leading divines of the Church were not only at
+variance with each other, but each with himself.<br>
+<br>
+One party, the more faithful and less modified disciples of the first
+Reformers, were afraid of bringing anything into even a semblance of a
+co-ordination with the Scriptures; and, with the <i>terriculum</i> of Popery
+ever before their eyes, timidly and sparingly allowed to the Church any
+even subordinate power beyond that of interpreting the Scriptures; that
+is, of finding the ordinances of the Church implicitly contained in the
+ordinances of the inspired writers.<br>
+<br>
+But as they did not assume infallibility in their interpretations, it
+amounted to nothing for the consciences of such men as Bunyan and a
+thousand others.<br>
+<br>
+The opposite party, Laud, Taylor, and the rest, with a sufficient
+dislike of the Pope (that is, at Rome) and of the grosser theological
+corruptions of the Romish Church, yet in their hearts as much averse to
+the sentiments and proceedings of Luther, Calvin, John Knox, Zuinglius,
+and their fellows, and proudly conscious of their superior learning,
+sought to maintain their ordinances by appeals to the Fathers, to the
+recorded traditions and doctrine of the Catholic priesthood during the
+first five or six centuries, and contended for so much that virtually
+the Scriptures were subordinated to the Church, which yet they did not
+dare distinctly to say out.<br>
+<br>
+The result was that the Anti-Prelatists answered them in the gross by
+setting at nought their foundation, that is, the worth, authority and
+value of the Fathers.<br>
+<br>
+So much for their variance with each other. But each vindicator of our
+established Liturgy and Discipline was divided in himself: he minced
+this out of fear of being charged with Popery, and that he dared not
+affirm for fear of being charged with disloyalty to the King as the head
+of the Church.<br>
+<br>
+The distinction between the Church of which the king is the rightful
+head, and the Church which hath no head but Christ, never occurred
+either to them or to their antagonists; and as little did they succeed
+in appropriating to Scripture what belonged to Scripture, and to the
+Church what belonged to the Church.<br>
+<br>
+All things in which the temporal is concerned may be reduced to a
+pentad, namely, prothesis, thesis, antithesis, mesothesis and synthesis.
+So here &mdash; <br>
+<br>
+<table summary="pentad of operative Christianity" border="0" cellspacing="2" cellpadding="25">
+<tr align="center">
+	<td></td>
+	<td bgcolor="#99FFFF"><i><a name="fr77">Prothesis</a></i><br>
+	<br>
+	<b>Christ the Word</b></td>
+	<td></td>
+</tr>
+<tr align="center">
+	<td bgcolor="#99FFFF"><i>Thesis</i><br>
+	<br>
+	<b>The Scriptures</b></td>
+	<td bgcolor="#99FFFF"><i>Mesothesis</i><br>
+	<br>
+	<b>The Holy Spirit</b></td>
+	<td bgcolor="#99FFFF"><i>Antithesis</i><br>
+	<br>
+	<b>The Church</b></td>
+</tr>
+<tr align="center">
+	<td></td>
+	<td bgcolor="#99FFFF"><i>Synthesis</i><br>
+	<br>
+	<b>The Preacher</b><a href="#f77"><sup>2</sup></a></td>
+	<td></td>
+</tr>
+</table><br>
+<br>
+<i>Ib.</i> p. lxiii.
+
+  <blockquote>"But there are two ways of obeying," he observed; "the one to do that
+  which I in my conscience do believe that I am bound to do, actively;
+  and where I cannot obey actively, there I am willing to lie down, and
+  to suffer what they shall do unto me."</blockquote>
+
+Genuine Christianity worthy of John and Paul!<br>
+<br>
+<br>
+<i>Ib.</i> p. lxv.<br>
+<br>
+I am not conscious of any warping power that could have acted for so
+very long a period; but from sixteen to now, sixty years of age, I have
+retained the very same convictions respecting the Stuarts and their
+adherents. Even to Lord Clarendon I never could quite reconcile myself.<br>
+<br>
+How often the pen becomes the tongue of a systematic dream, &mdash; a
+somniloquist! The sunshine, that is, the comparative power, the distinct
+contra-distinguishing judgment of realities as other than mere thoughts,
+is suspended. During this state of continuous, not single-mindedness,
+but one-side-mindedness, writing is manual somnambulism; the somnial
+magic superinduced on, without suspending, the active powers of the mind.<br>
+<br>
+<br>
+<i>Ib.</i> p. lxxix.
+
+ <blockquote> "They that will have heaven, they must run for it, because the devil,
+  the law, sin, death and hell, follow them. There is never a poor soul
+  that is going to heaven, but the devil, the law, sin, death and hell
+  make after that soul. <i>The devil, your adversary, as a roaring lion,
+  goeth about seeking whom he may devour.</i> And I will assure you the
+  devil is nimble; he can run apace; he is light of foot; he hath
+  overtaken many; he hath turned up their heels, and hath given them an
+  everlasting fall. Also the law! that can shoot a great way: have a
+  care thou keep out of the reach of those great guns the Ten
+  Commandments! Hell also hath a wide mouth," &amp;c.</blockquote>
+
+It is the fashion of the day to call every man, who in his writings or
+discourses gives a prominence to the doctrines on which, beyond all
+others, the first Reformers separated from the Romish communion, a
+Calvinist. Bunyan may have been one, but I have met with nothing in his
+writings (except his Anti-pædobaptism, to which too he assigns no saving
+importance) that is not much more characteristically Lutheran; for
+instance, this passage is the very echo of the chapter on the Law and
+Gospel, in Luther's <i>Table Talk</i>.<br>
+<br>
+It would be interesting, and I doubt not, instructive, to know the
+distinction in Bunyan's mind between the devil and hell.<br>
+<br>
+<br>
+<i>Ib.</i> p. xcvii.
+
+  <blockquote>Bunyan concludes with something like a promise of a third part. There
+  appeared one after his death, and it has had the fortune to be
+  included in many editions of the original work.</blockquote>
+
+It is remarkable that Southey should not have seen, or having seen, have
+forgotten to notice, that this third part is evidently written by some
+Romish priest or missionary in disguise.<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section11b"></a>Life of Bunyan<a href="#f78"><span style="font-size: 70%;"><sup>3</sup></span></a></h4>
+<br>
+<blockquote>The early part of his life was an open course of wickedness.</blockquote>
+
+Southey, in the <i>Life</i> prefixed to his edition of the <i>Pilgrim's Progress</i>,
+has, in a manner worthy of his head and heart, reduced this oft repeated
+charge to its proper value. Bunyan was never, in our received sense of
+the word, wicked. He was chaste, sober, honest; but he was a bitter
+blackguard; that is, damned his own and his neighbour's eyes on slight
+or no occasion, and was fond of a row. In this our excellent Laureate
+has performed an important service to morality. For the transmutation of
+actual reprobates into saints is doubtless possible; but like the many
+recorded facts of corporeal alchemy, it is not supported by modern
+experiments.<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section11c"><i>Pilgrim's Progress</i></a></h4>
+<br>
+Part i. p. II.
+
+  <blockquote>As I walked through the wilderness of this world.</blockquote>
+
+That in the Apocalypse the wilderness is the symbol of the world, or
+rather of the worldly life, Bunyan discovered by the instinct of a
+similar genius. The whole Jewish history, indeed, in all its details is
+so admirably adapted to, and suggestive of, symbolical use, as to
+justify the belief that the spiritual application, the interior and
+permanent sense, was in the original intention of the inspiring Spirit,
+though it might not have been present, as an object of distinct
+consciousness, to the inspired writers.<br>
+<br>
+<br>
+Ib.
+
+    <blockquote>... where was a den.</blockquote>
+
+The jail. Mr. Bunyan wrote this precious book in Bedford
+jail, where he was confined on account of his religion. The
+following anecdote is related of him. A Quaker came to the
+jail, and thus addressed him:
+
+ <blockquote> "Friend Bunyan, the Lord sent me to seek for thee, and I have been
+  through several counties in search of thee, and now I am glad I have
+  found thee."</blockquote>
+
+To which Mr. Bunyan replied,
+
+ <blockquote> "Friend, thou dost not speak the truth in saying the Lord sent thee to
+  seek me; for the Lord well knows that I have been in this jail for
+  some years; and if he had sent thee, he would have sent thee here
+  directly."</blockquote>
+
+<i>Note in Edwards</i>.<br>
+<br>
+This is a valuable anecdote, for it proves, what might have been
+concluded <i>a priori</i>, that Bunyan was a man of too much genius to
+be a fanatic. No two qualities are more contrary than genius and
+fanaticism. Enthusiasm, indeed, <img src="images/CG117.gif" width="163" height="30" alt="Greek: o theòs en haemin"> is almost a
+synonyme of genius; the moral life in the intellectual light, the will
+in the reason; and without it, says Seneca, nothing truly great was ever
+achieved by man.<br>
+<br>
+<br>
+<i>Ib.</i> p. 12.
+
+  <blockquote>And not being able longer to contain, he brake out with a lamentable
+  cry, saying, "What shall I do?"<br>
+<br>
+  Reader, was this ever your case? Did you ever see your sins, and feel
+  the burden of them, so as to cry out in the anguish of your soul, What
+  must I do to be saved? If not, you will look on this precious book as
+  a romance or history, which no way concerns you; you can no more
+  understand the meaning of it than if it were wrote in an unknown
+  tongue, for you are yet carnal, dead in your sins, lying in the arms
+  of the wicked one in false security. But this book is spiritual; it
+  can only be understood by spiritually quickened souls who have
+  experienced that salvation in the heart, which begins with a sight of
+  sin, a sense of sin, a fear of destruction and dread of damnation.
+  Such and such only commence Pilgrims from the City of Destruction to
+  the heavenly kingdom.</blockquote>
+
+<i>Note in Edwards</i>.<br>
+<br>
+Most true. It is one thing to perceive and acknowledge this and that
+particular deed to be sinful, that is, contrary to the law of reason or
+the commandment of God in Scripture, and another thing to feel sin
+within us independent of particular actions, except as the common ground
+of them. And it is this latter without which no man can become a
+Christian.<br>
+<br>
+<br>
+<i>Ib.</i> p. 39.
+
+  <blockquote>Now whereas thou sawest that as soon as the first began to sweep, the
+  dust did so fly about that the room by him could not be cleansed, but
+  that thou wast almost choked therewith; this is to show thee, that the
+  Law, instead of cleansing the heart (by its working) from sin, doth
+  revive, put strength into, and increase it in the soul, even as it
+  doth discover and forbid it; for it doth not give power to subdue.</blockquote>
+
+See Luther's <i>Table Talk</i>. The chapters in that work named "Law and
+Gospel," contain the very marrow of divinity. Still, however, there
+remains much to be done on this subject; namely, to show how the
+discovery of sin by the Law tends to strengthen the sin; and why it must
+necessarily have this effect, the mode of its action on the appetites
+and impetites through the imagination and understanding; and to
+exemplify all this in our actual experience.<br>
+<br>
+<br>
+<i>Ib.</i> p. 40.
+
+  <blockquote>Then I saw that one came to Passion, and brought him a bag of
+  treasure, and poured it down at his feet; the which he took up, and
+  rejoiced therein, and withal laughed Patience to scorn; but I beheld
+  but awhile, and he had lavished all away, and had nothing left him but
+  rags.</blockquote>
+
+One of the not many instances of faulty allegory in <i>The Pilgrim's
+Progress</i>; that is, it is no allegory. The beholding "but awhile," and
+the change into "nothing but rags," is not legitimately imaginable. A
+longer time and more interlinks are requisite. It is a hybrid compost of
+usual images and generalized words, like the Nile-born nondescript, with
+a head or tail of organized flesh, and a lump of semi-mud for the body.
+Yet, perhaps, these very defects are practically excellencies in
+relation to the intended readers of <i>The Pilgrim's Progress</i>.<br>
+<br>
+<br>
+<i>Ib.</i> p. 43.
+
+  <blockquote>The Interpreter answered, "This is Christ, who continually, with the
+  oil of his grace, maintains the work already begun in the heart; by
+  the means of which, notwithstanding what the Devil can do, the souls
+  of his people prove gracious still. And in that thou sawest that the
+  man stood behind the wall to maintain the fire, this is to teach thee,
+  that it is hard for the tempted to see how this work of grace is
+  maintained in the soul."</blockquote>
+
+This is beautiful; yet I cannot but think it would have been still more
+appropriate, if the waterpourer had been a Mr. Legality, a prudentialist
+offering his calculation of consequences as the moral antidote to guilt
+and crime; and if the oil-instillator, out of sight and from within, had
+represented the corrupt nature of man, that is, the spiritual will
+corrupted by taking up a nature into itself.<br>
+<br>
+<br>
+Ib.
+
+ <blockquote> What, then, has the sinner who is the subject of grace no hand in
+  keeping up the work of grace in the heart? No! It is plain Mr. Bunyan
+  was not an Arminian. </blockquote>
+
+<i>Note in Edwards</i>.<br>
+<br>
+If by metaphysics we mean those truths of the pure reason which always
+transcend, and not seldom appear to contradict, the understanding, or
+(in the words of the great Apostle) spiritual verities which can only be
+spiritually discerned &mdash; and this is the true and legitimate meaning of
+metaphysics, [Greek: metà tà physikà] &mdash; then I affirm, that this very
+controversy between the Arminians and the Calvinists, in which both are
+partially right in what they affirm, and both wholly wrong in what they
+deny, is a proof that without metaphysics there can be no light of
+faith.<br>
+<br>
+<br>
+<i>Ib.</i> p. 45.
+
+ <blockquote> I left off to watch and be sober; I laid the reins upon the neck of my
+  lusts</blockquote>
+
+This single paragraph proves, in opposition to the assertion in the
+preceding note in Edwards, that in Bunyan's judgment there must be at
+least a negative co-operation of the will of man with the divine grace,
+an energy of non-resistance to the workings of the Holy Spirit. But the
+error of the Calvinists is, that they divide the regenerate will in man
+from the will of God, instead of including it.<br>
+<br>
+<br>
+<i>Ib.</i> p. 49.
+
+ <blockquote>" So I saw in my dream, that just as Christian came up with the Cross,
+  his burden loosed from off his shoulders, and fell from off his back,
+  and began to tumble; and so continued to do, till it came to the mouth
+  of the sepulchre, where it fell in, and I saw it no more."<br>
+<br>
+<i>We know that the Son of God is come, and hath given us an
+understanding</i> (or discernment of reason) <i>that we may know him
+that is true, and we are in him that is true, even in his son Jesus
+Christ. This is the true God and eternal life. Little children, keep
+yourselves from idols</i>. <br>
+<br>
+1. John, v. 20, 21.</blockquote>
+
+Alas! how many Protestants make a mental idol of the Cross, scarcely
+less injurious to the true faith in the Son of God than the wooden
+crosses and crucifixes of the Romanists! &mdash; and this, because they have
+not been taught that Jesus was both the Christ and the great symbol of
+Christ.<br>
+<br>
+Strange, that we can explain spiritually, what to take up the cross of
+Christ, to be crucified with Christ, means; &mdash; yet never ask what the
+Crucifixion itself signifies, but rest satisfied in the historic image.<br>
+<br>
+That one declaration of the Apostle, that by wilful sin we <i>crucify
+the Son of God afresh</i>, might have roused us to nobler thoughts.<br>
+<br>
+<br>
+<i>Ib.</i> p. 52.
+
+  <blockquote>And besides, say they, if we get into the way, what matters which way
+  we get in? If we are in, we are in. Thou art but in the way, who, as
+  we perceive, came in at the gate: and we are also in the way, that
+  came tumbling over the wall: wherein now is thy condition better than
+  ours?</blockquote>
+
+The allegory is clearly defective, inasmuch as 'the way' represents two
+diverse meanings;
+<ol type="1">
+<li>the outward profession of Christianity, and</li>
+<li>the inward and spiritual grace. </li>
+</ol>
+But it would be very difficult to mend it. <br>
+<br>
+1830.<br>
+<br>
+<br>
+In this instance (and it is, I believe, the only one in the work,) the
+allegory degenerates into a sort of pun, that is, in the two senses of
+the word 'way,' and thus supplies Formal and Hypocrite with an argument
+which Christian cannot fairly answer, or rather one to which Bunyan
+could not make his Christian return the proper answer without
+contradicting the allegoric image. <br>
+<br>
+For the obvious and only proper answer is: No! you are not in the same
+'way' with me, though you are walking on the same 'road.'<br>
+<br>
+But it has a worse defect, namely, that it leaves the reader uncertain
+as to what the writer precisely meant, or wished to be understood, by
+the allegory.<br>
+<br>
+Did Bunyan refer to the Quakers as rejecting the outward Sacraments of
+Baptism and the Lord's Supper?<br>
+<br>
+If so, it is the only unspiritual passage in the whole beautiful
+allegory, the only trait of sectarian narrow-mindedness, and, in
+Bunyan's own language, of legality.<br>
+<br>
+But I do not think that this was Bunyan's intention. I rather suppose
+that he refers to the Arminians and other Pelagians, who rely on the
+coincidence of their actions with the Gospel precepts for their
+salvation, whatever the ground or root of their conduct may be; who
+place, in short, the saving virtue in the stream, with little or no
+reference to the source.<br>
+<br>
+But it is the faith acting in our poor imperfect deeds that alone saves
+us; and even this faith is not ours, but the faith of the Son of God in
+us.
+
+ <blockquote> <i>I am crucified with Christ: nevertheless I live; yet not I, but
+  Christ liveth in me; and the life which I now live in the flesh I live
+  by the faith of the Son of God, who loved me and gave himself for me.</i><br>
+<br>
+  <i>Gal</i>. ii. 20.</blockquote>
+
+Illustrate this by a simile. Labouring under chronic <i>bronchitis</i>, I am
+told to inhale chlorine as a specific remedy; but I can do this only by
+dissolving a saturated solution of the gas in warm water, and then
+breathing the vapour. Now what the aqueous vapour or steam is to the
+chlorine, that our deeds, our outward life, <img src="images/CG119.gif" width="51" height="29" alt="Greek: bíos"> is to faith.<br>
+<br>
+<br>
+<i>Ib.</i> p. 55.
+
+  <blockquote>And the other took directly up the way to Destruction, which led him
+  into a wide field, full of dark mountains, where he stumbled and fell,
+  and rose no more.</blockquote>
+
+This requires a comment. A wide field full of mountains and of dark
+mountains, where Hypocrite stumbled and fell! The images here are
+unusually obscure.<br>
+<br>
+<br>
+<i>Ib.</i> p. 70.
+
+  <blockquote>They showed him Moses' rod, the hammer and nail with which Jael slew
+  Sisera.</blockquote>
+
+I question whether it would be possible to instance more strikingly the
+power of a predominant idea (that true mental kaleidoscope with
+richly-coloured glass) on every object brought before the eye of the
+mind through its medium, than this conjunction of Moses' rod with the
+hammer of the treacherous assassin Jael, and similar encomiastic
+references to the same detestable murder, by Bunyan and men like Bunyan,
+good, pious, purely-affectioned disciples of the meek and holy Jesus;
+yet the erroneous preconception that whatever is uttered by a Scripture
+personage is, in fact, uttered by the infallible Spirit of God, makes
+Deborahs of them all.<br>
+<br>
+But what besides ought we to infer from this and similar facts? Surely,
+that the faith in the heart overpowers and renders innocent the errors
+of the understanding and the delusions of the imagination, and that
+sincerely pious men purchase, by inconsistency, exemption from the
+practical consequences of particular errors.<br>
+<br>
+<br>
+<i>Ib.</i> p. 76.
+
+ <blockquote> All this is true, and much more which thou hast left out, &amp;c. This is
+  the best way; to own Satan's charges, if they be true; yea, to
+  exaggerate them also, to exalt the riches of the grace of Christ above
+  all, in pardoning all of them freely.</blockquote>
+
+<i>Note in Edwards</i>.<br>
+<br>
+That is, to say what we do not believe to be true! <i>Will ye speak
+wickedly for God, and talk deceitfully for him?</i> said righteous Job.<br>
+<br>
+<br>
+<i>Ib.</i> p. 83.
+
+  <blockquote>One thing I would not let slip: I took notice that now poor Christian
+  was so confounded, that he did not know his own voice; and thus I
+  perceived it: just when he was come over against the mouth of the
+  burning pit, one of the wicked ones got behind him, and stepped up
+  softly to him, and whisperingly suggested many grievous blasphemies to
+  him, which he verily thought had proceeded from his own mind.</blockquote>
+
+<a name="fr79">There</a> is a very beautiful letter of Archbishop Leighton's to a lady
+under a similar distemperature of the imagination<a href="#f79"><sup>4</sup></a>. In fact, it can
+scarcely not happen under any weakness and consequent irritability of
+the nerves to persons continually occupied with spiritual
+self-examination. No part of the pastoral duties requires more
+discretion, a greater practical psychological science. In this, as in
+what not? <br>
+<br>
+Luther is the great model; ever reminding the individual that not he,
+but Christ, is to redeem him; and that the way to be redeemed is to
+think with will, mind, and affections on Christ, and not on himself. I
+am a sin-laden being, and Christ has promised to loose the whole burden
+if I but entirely trust in him.<br>
+<br>
+To torment myself with the detail of the noisome contents of the fardel
+will but make it stick the closer, first to my imagination and then to
+my unwilling will.<br>
+<br>
+<br>
+Ib.
+
+  <blockquote>For that he perceived God was with them, though in that dark and
+  dismal state; and why not, thought he, with me, though by reason of
+  the impediment that attends this place, I cannot perceive it? But it
+  may be asked, Why doth the Lord suffer his children to walk in such
+  darkness? It is for his glory: it tries their faith in him, and
+  excites prayer to him: but his love abates not in the least towards
+  them, since he lovingly inquires after them, <i>Who is there among you
+  that feareth the Lord and walketh in darkness, and hath no light?</i>
+  Then he gives most precious advice to them: <i>Let him trust in the
+  Lord</i>, and <i>stay himself upon his God</i>.</blockquote>
+
+Yes! even in the sincerest believers, being men of reflecting and
+inquiring minds, there will sometimes come a wintry season, when the
+vital sap of faith retires to the root, that is, to atheism of the will.
+<i>But though he slay me, yet will I cling to him.</i><br>
+<br>
+<br>
+<i>Ib.</i> p. 85.
+
+  <blockquote>And as for the other (Pope), though he be yet alive, he is, by reason
+  of age, and also of the many shrewd brushes that he met with in his
+  younger days, grown so crazy and stiff in his joints, that he can now
+  do little more than sit in his cave's mouth, grinning at pilgrims as
+  they go by, and biting his nails because he cannot come at them.</blockquote>
+
+O that Blanco White would write in Spanish the progress of a pilgrim
+from the Pope's cave to the Evangelist's wicket-gate and the
+Interpreter's house!<br>
+<br>
+1836.<br>
+<br>
+<br>
+<i>Ib.</i> p. 104.
+
+  <blockquote>And let us assure ourselves that, at the day of doom, men shall be
+  judged according to their fruit. It will not be said then, "Did you
+  believe?" but "Were you doers or talkers only?" and accordingly shall
+  be judged.</blockquote>
+
+All the doctors of the Sorbonne could not have better stated the Gospel
+<i>medium</i> between Pelagianism and Antinomian-Solifidianism, more
+properly named Sterilifidianism. It is, indeed, faith alone that saves
+us; but it is such a faith as cannot be alone. Purity and beneficence
+are the <i>epidermis,</i> faith and love the <i>cutis vera</i> of
+Christianity. Morality is the outward cloth, faith the lining; both
+together form the wedding-garment given to the true believer in Christ,
+even his own garment of righteousness, which, like the loaves and
+fishes, he mysteriously multiplies. The images of the sun in the earthly
+dew-drops are unsubstantial phantoms; but God's thoughts are things: the
+images of God, of the Sun of Righteousness, in the spiritual dew-drops
+are substances, imperishable substances.<br>
+<br>
+<br>
+<i>Ib.</i> p. 154.
+
+  <blockquote>Fine-spun speculations and curious reasonings lead men from simple
+  truth and implicit faith into many dangerous and destructive errors.
+  The Word records many instances of such for our caution. Be warned to
+  study simplicity and godly sincerity.
+
+<i>Note in Edwards on Doubting Castle.</i></blockquote><br>
+<br>
+And pray what does implicit faith lead men into? Transubstantiation and
+all the abominations of priest-worship. And where is the Scriptural
+authority for this implicit faith? Assuredly not in St. John, who tells
+us that Christ's life is and manifests itself in us as the light of man;
+that he came to bring light as well as immortality. Assuredly not in St.
+Paul, who declares all faith imperfect and perilous without insight and
+understanding; who prays for us that we may comprehend the deep things
+even of God himself. For the Spirit discerned, and the Spirit by which
+we discern, are both God; the Spirit of truth through and in Christ from
+the Father.<br>
+<br>
+Mournful are the errors into which the zealous but unlearned preachers
+among the dissenting Calvinists have fallen respecting absolute
+election, and discriminative, yet reasonless, grace: &mdash; fearful this
+divorcement of the Holy Will, the one only Absolute Good, that,
+eternally affirming itself as the I AM, eternally generateth the Word,
+the absolute Being, the Supreme Reason, the Being of all Truth, the
+Truth of all Being: &mdash; fearful the divorcement from the reason; fearful
+the doctrine which maketh God a power of darkness, instead of the God of
+light, the Father of the light which lighteth every man that cometh into
+the world! <br>
+<br>
+This we know and this we are taught by the holy Apostle Paul; that
+without will there is no ground or base of sin; that without the law
+this ground or base cannot become sin; (hence we do not impute sin to
+the wolf or the tiger, as being without or below the law;) but that with
+the law cometh light into the will; and by this light the will becometh
+a free, and therefore a responsible, will.<br>
+<br>
+Yea! the law is itself light, and the divine light becomes law by its
+relation and opposition to the darkness; the will of God revealed in its
+opposition to the dark and alien will of the fallen Spirit. This
+freedom, then, is the free gift of God; but does it therefore cease to
+be freedom?<br>
+<br>
+All the sophistry of the Predestinarians rests on the false notion of
+eternity as a sort of time antecedent to time. It is timeless, present
+with and in all times.<br>
+<br>
+<a name="fr80">There</a> is an excellent discourse of the great Hooker's, affixed with two
+or three others to his <i>Ecclesiastical Polity</i>, on the final perseverance
+of Saints<a href="#f80"><sup>5</sup></a>; but yet I am very desirous to meet with some judicious
+experimental treatise, in which the doctrine, with the Scriptures on
+which it is grounded, is set forth more at large; as likewise the rules
+by which it may be applied to the purposes of support and comfort,
+without danger of causing presumption and without diminishing the dread
+of sin.<br>
+<br>
+Above all, I am anxious to see the subject treated with as little
+reference as possible to the divine predestination and foresight; the
+argument from the latter being a mere identical proposition followed by
+an assertion of God's prescience.<br>
+<br>
+Those who will persevere, will persevere, and God foresees; and as to
+the proof from predestination, that is, that he who predestines the end
+necessarily predestines the adequate means, I can more readily imagine
+logical consequences adverse to the sense of responsibility than
+Christian consequences, such as an individual may apply for his own
+edification.<br>
+<br>
+And I am persuaded that the doctrine does not need these supports,
+according, I mean, to the ordinary notion of predestination. The
+predestinative force of a free agent's own will in certain absolute
+acts, determinations, or elections, and in respect of which acts it is
+one either with the divine or the devilish will; and if the former, the
+conclusions to be drawn from God's goodness, faithfulness, and spiritual
+presence; these supply grounds of argument of a very different
+character, especially where the mind has been prepared by an insight
+into the error and hollowness of the antithesis between liberty and
+necessity.<br>
+<br>
+<br>
+<i>Ib.</i> p. 178.
+
+  <blockquote>But how contrary to this is the walk and conduct of some who profess
+  to be pilgrims, and yet can wilfully and deliberately go upon the
+  Devil's ground, and indulge themselves in carnal pleasures and sinful
+  diversions. <br>
+<br>
+  <i>Note in Edwards on the Enchanted Ground</i>.</blockquote>
+
+But what pleasures are carnal, &mdash; what are sinful diversions, &mdash; so I mean
+as that I may be able to determine what are not? Shew us the criterion,
+the general principle; at least explain whether each individual case is
+to be decided for the individual by his own experience of the effects of
+the pleasure or the diversion, in dulling or distracting his religious
+feelings; or can a list, a complete list, of all such pleasures be made
+beforehand?<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section11d">Part III</a></h4>
+<br>
+<i>In initio</i>.<br>
+<br>
+I strongly suspect that this third part, which ought not to have been
+thus conjoined with Bunyan's work, was written by a Roman Catholic
+priest, for the very purpose of counteracting the doctrine of faith so
+strongly enforced in the genuine Progress.<br>
+<br>
+<br>
+<i>Ib.</i> p. 443, in Edwards.
+
+  <blockquote>Against all which evils fasting is the proper remedy.</blockquote>
+
+It would have been well if the writer had explained exactly what he
+meant by the fasting, here so strongly recommended; during what period
+of time abstinence from food is to continue and so on. The effects, I
+imagine, must in good measure depend on the health of the individual. In
+some constitutions, fasting so disorders the stomach as to produce the
+very contrary of good; &mdash; confusion of mind, loose imaginations against
+the man's own will, and the like.<br>
+<br>
+<br>
+<i>In fine</i>.<br>
+<br>
+One of the most influential arguments, one of those the force of which I
+feel even more than I see, for the divinity of the New Testament, and
+with especial weight in the writings of John and Paul, is the
+unspeakable difference between them and all other the earliest extant
+writings of the Christian Church, even those of the same age (as, for
+example, the Epistle of Barnabas,) or of the next following, &mdash; a
+difference that transcends all degree, and is truly a difference in
+kind. Nay, the catalogue of the works written by the Reformers and in
+the two centuries after the Reformation, contain many many volumes far
+superior in Christian light and unction to the best of the Fathers. How
+poor and unevangelic is Hermas in comparison with our Pilgrim's
+Progress!<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f76a"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp;P. 98, &amp;c. of the edition by Murray and Major, 1830  Ed.<br>
+<a href="#fr76a">return to footnote mark</a><br>
+<br>
+<br>
+<a name="f77"><span style="color: #FF0000;">Footnote 2:</span></a> &nbsp; See <i>ante</i>. Ed.<br>
+<a href="#fr77">return</a><br>
+<br>
+<br>
+<a name="f78"><span style="color: #FF0000;">Footnote 3:</span></a> &nbsp; Prefixed to an edition of the <i>Pilgrim's Progress</i>, by R.
+Edwards, 1820. &mdash; Ed.<br>
+<a href="#section11b">return</a><br>
+<br>
+<br>
+<a name="f79"><span style="color: #FF0000;">Footnote 4:</span></a> &nbsp; The second of two 'Letters written to persons under trouble
+of mind.' Ed.<br>
+<a href="#fr79">return</a><br>
+<br>
+<br>
+<a name="f80"><span style="color: #FF0000;">Footnote 5:</span></a> &nbsp; Sermon of the certainty and perpetuity of faith in the
+elect. Vol. iii. p. 583. Keale's edit. &mdash; Ed.<br>
+<a href="#fr80">return</a><br>
+<br>
+
+<hr><br><br>
+
+
+<h3><a name="section12"></a>Notes on Select Discourses by John Smith<a href="#f81"><span style="font-size: 70%;"><sup>1</sup></span></a></h3>
+<br>
+It would make a delightful and instructive essay, to draw up a critical
+and (where possible) biographical account of the Latitudinarian party at
+Cambridge, from the close of the reign of James I to the latter half of
+Charles II. <br>
+<br>
+The greater number were Platonists, so called at least, and such they
+believed themselves to be, but more truly Plotinists. Thus Cudworth, Dr.
+Jackson (chaplain of Charles I, and vicar of Newcastle-on-Tyne), Henry
+More, this John Smith, and some others. Taylor was a Gassendist, or
+<i>inter Epicureos evangelizantes</i>, and, as far as I know, he is the
+only exception.<br>
+<br>
+They were all alike admirers of Grotius, which in Jeremy Taylor was
+consistent with the tone of his philosophy. The whole party, however,
+and a more amiable never existed, were scared and disgusted into this by
+the catachrestic language and skeleton half-truths of the systematic
+divines of the Synod of Dort on the one hand, and by the sickly
+broodings of the Pietists and Solomon's-Song preachers on the other.<br>
+<br>
+What they all wanted was a pre-inquisition into the mind, as part organ,
+part constituent, of all knowledge, an examination of the scales,
+weights and measures themselves abstracted from the objects to be
+weighed or measured by them; in short, a transcendental æsthetic, logic,
+and noetic. Lord Herbert was at the entrance of, nay, already some paces
+within, the shaft and adit of the mine, but he turned abruptly back, and
+the honour of establishing a complete <img src="images/CG120.gif" width="111" height="30" alt="Greek: propaideía"> of philosophy
+was reserved for Immanuel Kant, a century or more afterwards.<br>
+<br>
+From the confounding of Plotinism with Platonism, the Latitudinarian
+divines fell into the mistake of finding in the Greek philosophy many
+anticipations of the Christian Faith, which in fact were but its echoes.
+The inference is as perilous as inevitable, namely, that even the
+mysteries of Christianity needed no revelation, having been previously
+discovered and set forth by unaided reason.<br>
+<br>
+...<br>
+<br>
+The argument from the mere universality of the belief, appears to me far
+stronger in favour of a surviving soul and a state after death, than for
+the existence of the Supreme Being. In the former, it is one doctrine in
+the Englishman and in the Hottentot; the differences are accidents not
+affecting the subject, otherwise than as different seals would affect
+the same wax, though Molly, the maid, used her thimble, and Lady
+<i>Virtuosa</i> an <i>intaglio</i> of the most exquisite workmanship.<br>
+<br>
+Far otherwise in the latter. <i>Mumbo Jumbo</i>, or the
+<i>cercocheronychous Nick-Senior</i>, or whatever score or score
+thousand invisible huge men fear and fancy engender in the brain of
+ignorance to be hatched by the nightmare of defenceless and
+self-conscious weakness &mdash; these are not the same as, but are <i>toto
+genere</i> diverse from, the <i>una et unica substantia</i> of Spinosa,
+or the World-God of the Stoics.<br>
+<br>
+And each of these again is as diverse from the living Lord God, the
+creator of heaven and earth. Nay, this equivoque on God is as
+mischievous as it is illogical: it is the sword and buckler of Deism.<br>
+<br>
+<p><a href="#ip3">index p. 3</a></p>
+<hr width="50%" align="left"><br><br>
+
+<h4><a name="section12a">Of the Existence and Nature of God</a></h4>
+<br>
+<blockquote>Besides, when we review our own immortal souls and their dependency
+  upon some Almighty mind, we know that we neither did nor could produce
+  ourselves, and withal know that all that power which lies within the
+  compass of ourselves will serve for no other purpose than to apply
+  several pre-existent things one to another, from whence all
+  generations and mutations arise, which are nothing else but the events
+  of different applications and complications of bodies that were
+  existent before; and therefore that which produced that substantial
+  life and mind by which we know ourselves, must be something much more
+  mighty than we are, and can be no less indeed than omnipotent, and
+  must also be the first architect and <img src="images/CG121.gif" width="95" height="30" alt="Greek: daemiourgòs"> of all other
+  beings, and the perpetual supporter of them.</blockquote>
+
+A Rhodian leap! Where our knowledge of a cause is derived from our
+knowledge of the effect, which is falsely (I think) here supposed,
+nothing can be logically, that is, apodeictically, inferred, but the
+adequacy of the former to the latter. The mistake, common to Smith, with
+a hundred other writers, arises out of an equivocal use of the word
+'know.' In the scientific sense, as implying insight, and which ought to
+be the sense of the word in this place, we might be more truly said to
+know the soul by God, than to know God by the soul.<br>
+<br>
+...<br>
+<br>
+  <blockquote>So the Sibyl was noted by Heraclitus as <img src="images/CG122a.gif" width="183" height="33" alt="Greek: mainomén_o stómati
+  gelastà kaì akall_ópista phtheggoménae"><img src="images/CG122b.gif" width="367" height="30" alt="see previous image"> 'as one speaking ridiculous
+  and unseemly speeches with her furious mouth.'</blockquote>
+
+This fragment is misquoted and misunderstood: for &mdash; <img src="images/CG123.gif" width="87" height="30" alt="Greek: gelastà">  it
+should be <img src="images/CG124.gif" width="86" height="29" alt="Greek: amuristà"> unperfumed, inornate lays, not redolent of
+art. &mdash; Render it thus:
+
+ <blockquote>                            &mdash;  &mdash;  &mdash; Not her's<br>
+  To win the sense by words of rhetoric,<br>
+  Lip-blossoms breathing perishable sweets;<br>
+  But by the power of the informing Word<br>
+  Roll sounding onward through a thousand years<br>
+  Her deep prophetic bodements.</blockquote>
+
+<img src="images/CG125.gif" width="219" height="45" alt="Greek: Stómati mainomén_o"> is with ecstatic mouth.<br>
+<br>
+...<br>
+<br>
+If the ascetic virtues, or disciplinary exercises, derived from the
+schools of philosophy (Pythagorean, Platonic and Stoic) were carried to
+an extreme in the middle ages, it is most certain that they are at
+present in a far more grievous disproportion underrated and neglected.
+The <i>regula maxima</i> of the ancient <img src="images/CG126.gif" width="84" height="30" alt="Greek: askaesis"> was to conquer the
+body by abstracting the attention from it. Our maxim is to conciliate
+the body by attending to it, and counteracting or precluding one set of
+sensations by another, the servile dependence of the mind on the body
+remaining the same. Instead of the due subservience of the body to the
+mind (the favorite language of our Sidneys and Miltons) we hear nothing
+at present but of health, good digestion, pleasurable state of general
+feeling, and the like.<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f81"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp;Of Queen's College, Cambridge, 1660.<br>
+<a href="#section12">return to footnote mark</a><br>
+<br>
+
+<hr><br><br>
+
+<h3><a name="section13">Letter to a Godchild</a></h3>
+<br>
+<b>To Adam Steinmetz K</b><a href="#f82"><sup>1</sup></a><br>
+<br>
+<br>
+<b>My Dear Godchild</b><br>
+<br>
+I offer up the same fervent prayer for you now, as I did kneeling before
+the altar, when you were baptized into Christ, and solemnly received as
+a living member of His spiritual body, the Church.<br>
+<br>
+Years must pass before you will be able to read with an understanding
+heart what I now write; but I trust that the all-gracious God, the
+Father of our Lord Jesus Christ, the Father of mercies, who, by his only
+begotten Son, (all mercies in one sovereign mercy!) has redeemed you
+from the evil ground, and willed you to be born out of darkness, but
+into light &mdash; out of death, but into life &mdash; out of sin, but into
+righteousness, even into the <i>Lord our Righteousness</i>; I trust that He
+will graciously hear the prayers of your dear parents, and be with you
+as the spirit of health and growth in body and mind.<br>
+<br>
+My dear Godchild! &mdash; You received from Christ's minister at the baptismal
+font, as your Christian name, the name of a most dear friend of your
+father's, and who was to me even as a son, the late Adam Steinmetz,
+whose fervent aspiration and ever-paramount aim, even from early youth,
+was to be a Christian in thought, word, and deed &mdash; in will, mind, and
+affections.<br>
+<br>
+I too, your Godfather, have known what the enjoyments and advantages of
+this life are, and what the more refined pleasures which learning and
+intellectual power can bestow; and with all the experience which more
+than threescore years can give, I now, on the eve of my departure,
+declare to you (and earnestly pray that you may hereafter live and act
+on the conviction) that health is a great blessing, &mdash; competence obtained
+by honorable industry a great blessing, &mdash; and a great blessing it is to
+have kind, faithful, and loving friends and relatives; but that the
+greatest of all blessings, as it is the most ennobling of all
+privileges, is to be indeed a Christian. But I have been likewise,
+through a large portion of my later life, a sufferer, sorely afflicted
+with bodily pains, languors, and bodily infirmities; and, for the last
+three or four years, have, with few and brief intervals, been confined
+to a sick-room, and at this moment, in great weakness and heaviness,
+write from a sick-bed, hopeless of a recovery, yet without prospect of a
+speedy recovery; and I, thus on the very brink of the grave, solemnly
+bear witness to you that the Almighty Redeemer, most gracious in His
+promises to them that truly seek Him, is faithful to perform what He
+hath promised, and has preserved, under all my pains and infirmities,
+the inward peace that passeth all understanding, with the supporting
+assurance of a reconciled God, who will not withdraw His Spirit from me
+in the conflict, and in His own time will deliver me from the Evil One!<br>
+<br>
+O, my dear Godchild! eminently blessed are those who begin early to
+seek, fear, and love their God, trusting wholly in the righteousness and
+mediation of their Lord, Redeemer, Saviour, and everlasting High Priest,
+Jesus Christ!<br>
+<br>
+<a name="fr83">O</a>, preserve this as a legacy and bequest from your unseen Godfather and
+friend,<br>
+<br>
+<b>S. T. Coleridge.</b><br>
+<br>
+July 13, 1834<a href="#f83"><sup>2</sup></a>.<br>
+<br>
+<br>
+<hr width="50%" align="left"><br>
+<br>
+<a name="f82"><span style="color: #FF0000;">Footnote 1:</span></a> &nbsp; See <i>ante</i>, p. 291. Ed.<br>
+<a href="#section13">return to footnote mark</a><br>
+<br>
+<br>
+<a name="f83"><span style="color: #FF0000;">Footnote 2:</span></a> &nbsp; He died on the 25th day of the same month.<br>
+<a href="#fr83">return</a><br>
+<br>
+
+<hr><br><br>
+<br>
+<br>
+<b><i>end of volume three</i></b>
+<br>
+<br>
+<hr>
+
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diff --git a/8956-h/images/CG59b.gif b/8956-h/images/CG59b.gif
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diff --git a/8956-h/images/CG6.gif b/8956-h/images/CG6.gif
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diff --git a/8956-h/images/CG60.gif b/8956-h/images/CG60.gif
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diff --git a/8956-h/images/CG64.gif b/8956-h/images/CG64.gif
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diff --git a/8956-h/images/CG66.gif b/8956-h/images/CG66.gif
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diff --git a/8956-h/images/CG80.gif b/8956-h/images/CG80.gif
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